Spiritual Forum

"Three Kinds Of Karma
Karma is threefold: sanchita, prarabdha and kriyamana. Sanchita karma
means "accumulated actions." It is the sum of all karmas of this life
and our past lives. Prarabdha karma means "actions begun; set in
motion." It is that portion of sanchita karma that is bearing fruit
and shaping the events and conditions of the current life, including
the nature of our bodies, personal tendencies and associations.
Kriyamana karma means "actions being made." It is the karma we create
and add to sanchita in this life by our thoughts, words and actions,
or in the inner worlds between lives. While some kriyamana karmas bear
fruit in the current life, others are stored for future births. Each
of these three types can be divided into two categories: arabdha
("begun, undertaken;" karma that is "sprouting"), and anarabdha ("not
commenced; dormant"), or "seed karma."

In a famed analogy, karma is compared to rice in its various stages.
Sanchita karma, the residue of one's total accumulated actions, is
likened to rice that has been harvested and stored in a granary. From
the stored rice, a small portion has been removed, husked and readied
for cooking and eating. This is prarabdha karma, past actions that are
shaping the events of the present. Meanwhile, new rice, mainly from
the most recent harvest of prarabdha karma, is being planted that will
yield a future crop and be added to the store of rice. This is
kriyamana karma, the consequences of current actions.

Prarabdha karma determines the time of birth, which dictates one's
astrology, which in turn delineates the individual life pattern by
influencing the release of these karmas. Three factors are
fundamental: the nature of one's birth, the length of life and the
nature of experiential patterns. Dormant sanchita karma, while not
directly being acted upon, is a weighty and compelling force of
potential energy, be it benign or gross, good or bad, slothful or
inspirational. It is this dormant karma that explains why two people
born at the same moment, and who thus have the same astrology, differ
in their talents and tendencies. It is this held-back force of
sanchita karma that the yogi seeks to burn out with his kundalini
flame, to disempower it within the karmic reservoir of anandamaya
kosha, the soul body.

Astrologers who understand karma well emphasize that one can influence
his or her dormant sanchita karma. Further, one does have power over
karmas being made, kriyamana. But karmas set in motion, prarabdha, are
binding. They form the gridwork of life and must be lived through.
Facing them positively is the key to their resolution. Fighting them
through resentment and the release of other negative emotions only
creates more unseemly sanchita karma for the future. The law is: we
must accept and bear our karma cheerfully.
----------------------------------------------------------------------------------------------------------------------Kundalini,
the Spiritual Force

Hatha yoga (ha-pingala and tha-ida) balances the two forces, the ida
and the pingala. The straight, erect spine releases the actinodic flow
of the sushumna current. The mind centered in the contemplative
atmosphere, cognizing timelessness, causelessness, spacelessness while
sitting in the lotus position, awakens the pineal and pituitary
centers, and the door of Brahman at the top of the head.

The force of the actinodic causal body, the sheath of cognition,
vijnanamaya kosha, a pure actinic force running through the sushumna
current, is called the kundalini. As this kundalini force becomes
activated, the sushumna power begins to grow, or the actinodic causal
body begins to grow, and the higher chakras of cognition and universal
love begin to spin faster. Once kundalini power has been activated,
its force expands or contracts consciousness. As man's consciousness
expands into actinic spheres, more kundalini power is used. This power
is lessened as his consciousness emerges into the limited fields of
the odic world.

Often known as the serpent power, the kundalini is coiled at the base
of the spine in the instinctive man who resides mostly in the force
fields of memory and fear. When this power becomes uncoiled, the
serpent, or kundalini, luminously raises its head, and finally, after
nirvikalpa samadhi, it lifts its power to the top of the head.

When nirvikalpa samadhi has been practiced daily for many, many
years--according to the classical yoga teachings, for twelve
years--and the golden body has been built, the kundalini force coils
itself in the sahasrara chakra of the yogi, at the top of the head.
This is known as the manas chakra, located about where the hairline
begins at the forehead. This chakra eventually becomes the muladhara
chakra, or the memory-pattern chakra, of the golden body. The manas
chakra is fully activated when the golden body is fully unfolded. This
is known in Hindu and Egyptian mystic schools as the golden body of
light, for it registers in the minds of those who look upon it, to
their soul body, as a golden ball of light or a golden body.

When the kundalini rises into the realms of pure actinicity, the
pineal gland and pituitary center are activated. When these two
centers are activated simultaneously, the forces of both of them
merge, bringing man into nirvikalpa samadhi. Therefore, the aggressive
odic force merges with the passive odic force, in perfect balance, and
the actinodic power of the sushumna current comes into perfect
balance, poised with the kundalini force. The yoga adept finds himself
on the brink of the Absolute, cognizing That which he cannot explain,
knowing there is something beyond which the mind does not know,
conceiving That which cannot be conceived, because form, which is
mind, cannot conceive formlessness. Then the yogi touches into the
Self and becomes a knower of the Self, merges with Siva.

When the ida, pingala and sushumna forces merge and reside in perfect
balance, the third eye awakens. When the pituitary, pineal glands and
the sushumna source are in perfect balance, man is able to perceive
consciously into other worlds of the mind. The golden body, as it
begins to grow after the renunciate, or sannyasin, attains nirvikalpa
samadhi, is built by man's service to his fellow man."   GSS