SCHOOL OF OUR DIVINE
INFINITE BEING
Polytheistic Monism - Divine Theurgy - Oracle to the Gods
Raja-Kundalini: Preparatory Alignment for the Practice of Ritual Theurgy
Embodied Eternity through the Breath of the Cosmos
In our tradition, Raja-Kundalini is the name we give to a sacred synthesis: the unification of Raja Yoga, rooted in Advaita Vedanta, with the esoteric energetics of Tantric Kundalini Yoga. Together, they form a powerful path of preparatory embodiment—a way of aligning the aspirant with their eternal nature through the subtle body, in anticipation of full theurgical engagement.
We want to make clear that Raja-Kundalini in and of itself is a complete science. It is not merely a warm-up or a preparatory routine, but a full path of divine embodiment and union. Its fusion of Raja Yoga's disciplined awareness with the luminous ascent of Kundalini Shakti creates a sovereign method of spiritual realization—one that can lead to profound transformation and inner awakening on its own terms. While we present it here as a preliminary alignment for ritual theurgy, it stands as a complete sacred technology: refining the subtle body, clarifying the witness consciousness, and revealing the divine as both transcendent stillness and immanent pulse. For those drawn to the path of embodied unity without ritual invocation, Raja-Kundalini offers an ever-deepening spiral into the mystery of one's own eternal nature.
Like theurgy, Raja-Kundalini is not merely a spiritual technique. It is a training in becoming a living axis of the divine pulse—an embodied expression of the great cosmic circuit of procession and return. It awakens the ochêma, the soul’s star-chariot of light, and activates the imaginal mandala of spherical being that mirrors the order of the cosmos. While theurgy initiates one into divine presence through ritual and invocation, Raja-Kundalini brings the same presence inward through breath, vision, subtle energetics, and meditative union.
As Gregory Shaw writes:
“The Demiurge is an activity, specifically the activity that divides the One and unifies the Many. For Platonists, the Demiurge is the weaving of opposites, the endless circling and pulse of procession and return that creates our world... For theurgists, Nature is the body of this god whose activity and breath they come to recognize as their own... From this perspective... we may turn to a different tradition... Tantra. I have been struck by the remarkable similarities between Tantric and theurgic practices as well as by parallels in their respective metaphysical contexts.”
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
The practices outlined in this essay represent a simplified and concentrated union of these two streams. Raja-Kundalini serves to strengthen the light-body and initiate the aspirant into a state of mandalic, spherical embodiment. It is not a full system of either discipline but a targeted orientation—a spiritual physiology of ascent and descent through which one becomes a suitable vessel for the divine operations of theurgical ritual.
We are not the first to suggest this convergence. Many Western initiatic traditions have integrated yogic disciplines with ritual magic. The Thelemic schools of Aleister Crowley, the Theosophical work of Helena Blavatsky, and the teachings of William Walker Atkinson within the New Thought Movement all point toward this deep synthesis.
“In formulaic expression, Advaita Vedanta seeks to escape from desire; Tantra seeks to embrace desire… The Vedantin’s way is one of withdrawal from the finite in order to achieve a return to the infinite. This process, however, from the Shaiva point of view is only the first stage. The next stage is the outward journey from the infinite to the finite. When perfection is achieved, man participates in the universal vibration of the absolute and shares in its essential both freedom.”
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
“In Patanjali's Yoga and the later Samkhya schools, liberation consists in the separation of the principle of consciousness from the principle of matter in all its dense and subtle forms.”
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
Raja Yoga, with its deep meditative stillness and cultivation of non-attachment, aligns the practitioner with the unconditioned source, the pure witness—Shiva in Shaivite Tantra. It prepares the aspirant for the Tantric descent—the energetic embodiment of Shakti and her upward movement through the chakras. As Shaw notes, this movement from Advaita to Tantra is not a contradiction but a sequence.
Here, we provide a simplified meditation sequence from the Raja tradition to initiate this stillness, followed by Tantric Kundalini practices that awaken the imaginal light body. Together, they form a complete cycle of ascension and descent. We suggest that the aspirant engage this Raja-Kundalini training consistently for several weeks before entering the domain of full ritual theurgy.
“There are an abundant number of similarities between theurgy and Tantra but perhaps the most revealing... is that the physical senses are no longer obstacles to the divine but portals by which the divine enters our world and through which the soul becomes the vehicle of an incarnating god.”
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
“In the outward turn to the finite and material realm, the Tantric initiate participates in the universal vibration or pulse of the absolute. This... is equivalent to the Iamblichean soul bestowing power, life, and the activity of wholes to the finite parts of the universe... In both systems the finite and material is an expression of the infinite and invisible... Through the chanting of mantras in Tantra and divine names in theurgy the initiate unites with the gods through their sounds... and become[s] that god in embodied form... To enter this pulse of divine activity... the initiate must first ascend to the divine cause and then descend, having become identified with the activity of the god."
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
In Tantric Kundalini practice, this is expressed through the sacred union of Shiva and Shakti. Shiva is the eternal witness—the knower and unmoved center—while Shakti is the spherical, ascending power of ecstatic embodiment. Their union is a visionary ritual of the soul, preparing the practitioner for divine descent.
“Another shared principle of theurgy and Tantra is that both traditions assert an unbroken continuity between the immaterial and material worlds... Each soul has a subtle body... the ochema of theurgists and the suksma sharira of Tantra. In both traditions, the degree of light in this subtle body is the index of the soul's deification... As the subtle body becomes filled with light it is also homologized to the cosmos, which allows the soul to assume the body of a god.”
— Gregory Shaw, Platonic Tantra – Theurgists of Late Antiquity
In our Central Doctrine, we teach the physics of the Theurgic Ochêma—the spherical mandala or star vehicle—and explore the photonic nature of the objective light body. Modern physics, especially quantum theory, string theory, and holographic models of the universe, affirm this seamless continuum. What the ancients saw as the imaginal body, we now understand as the informational substrate of consciousness—the light-in-form.
The purpose of both Raja-Kundalini and Theurgy is the same: to intensify divine light, unveil the subtle body, and awaken the god within. To fully appreciate the metaphysical, psychological, and scientific basis of this sacred art, we strongly encourage all aspirants to study our Central Doctrine, where these teachings are integrated and unfolded.
In the vision of the Tantrāloka, the path is not toward an escape from the world but toward its transfiguration. All things—body, breath, sound, desire, thought—are vehicles of divine emergence. The practitioner does not rise out of embodiment, but rather into its secret luminosity. What appears as form is, in truth, condensed light. What we call self is but a wave crest of the great ocean of Citi, the pulsating conscious force of Śiva–Śakti.
Abhinavagupta teaches that the subtle body (sūkṣma śarīra), when awakened, is not a metaphor. It is a reality more enduring than flesh, composed of the five pure elements (mahābhūtas) in their luminous, archetypal forms. When awareness is internalized through the practices of Rāja-Kundalinī, the currents of prāṇa are drawn upward into the central channel (suṣumṇā nāḍī), where the divine power (Kundalinī Śakti) rests like a coiled serpent. Her awakening is the uncoiling of cosmic memory—the remembrance that the soul was never separate from God.
This awakening is called śaktipāta, the descent of divine power. It may arise gently or as a sudden shock of lightning, depending on the maturity of the soul. When śaktipāta occurs, the inner senses (divya indriyāṇi) begin to awaken, revealing realms of sound (nāda), form (rūpa), and vibration (spanda) that are inaccessible to ordinary perception. The practitioner becomes a divya puruṣa—a divine person—capable of abiding in simultaneous awareness of the transcendent and immanent.
Abhinavagupta writes:
"When the energy of awareness is gathered and elevated by means of the upward breath, the inner fire is kindled. That fire consumes the limitations of the ego, illuminating the path to the Heart. In that Heart shines the supreme light, more subtle than the subtlest ether, from which all the worlds emerge and into which they return."
(Tantrāloka, I.263–265, paraphrased)
In this light, the ochêma of the theurgist and the sūkṣma śarīra of the Tantrika are not different. Both are radiant architectures of the divine body—stars enfleshed in consciousness. When intensified through practice, this body becomes the vimāna, the vehicle of ascent and descent between the human and divine orders. This is why the Tantric adept and the theurgist alike can perform divine acts: because they are not merely invoking divinity—they are embodying it.
The subtle body, illumined by practice, is homologized to the entire cosmos. Each chakra is a world, each breath a creative act, each mantra a seed of the Absolute. As the Tantrāloka teaches, the perfected practitioner sees no difference between mantra, deity, and self—mantra-rūpa-deva-ātmaikya. This is not poetic mysticism but lived gnosis.
The divine light (prakāśa) is not a symbol—it is the source substratum of all appearance. The purpose of Rāja-Kundalinī is to anchor this light, not as abstract awareness, but as embodied intensity—a gnosis lived through breath, will, and ecstatic repose. This is what prepares the soul for the sacred descent of theurgy: the movement not only of knowing the god, but becoming the living image of the god.
Thus, whether the aspirant follows the ascending current of Rāja Yoga, the spiraling surge of Kundalinī Tantra, or the ritual invocations of Theurgy, the aim is singular: to dwell consciously as a living flame in the shrine of the cosmos.
Practicing the Raja-Kundalini of our school will allow one to:
Establish oneself as the conscious axis of experience.
Cultivate the stable “I” consciousness—the witnessing center of the soul—which in our tradition is not the ego as separative identity, but the clarified locus of awareness through which divine presence operates. This becomes the sovereign foundation of the theurgist/yogi’s being, capable of directing intention, invocation, and receptivity to the gods.
Train the attention in spherical concentration and multidimensional embodiment.
Develop the ability to concentrate not linearly, but radially, anchoring one’s awareness within the subtle mandala of the light-body. This refines the ochêma—the imaginal body—as a vessel for the descent of divine energies, and links the desire for the Infinite with the body’s inner architecture.
Master the art of inner silence.
Learn to still the mental fluctuations (vṛttis) entirely, entering profound states of receptive quietude. This silence is not mere passivity but an active threshold—the inner sanctum where divine presence reveals itself. Without this foundation, ritual theurgy becomes performance; with it, it becomes incarnation.
Awaken and circulate psychodynamic energy.
Develop sensitivity to the layered fields of vital force (prāṇa) that move through the body, from the base of the spine to the crown of the head. Learn to identify, purify, and direct this energy as a sacred current, preparing the subtle channels (nāḍīs) for the full activation of Kundalinī Śakti.
Internalize and embody symbolic realities.
Engage consciously with sacred symbols, mantras, and visualizations—not as mere representations, but as doorways into states of being. Through meditative immersion, these symbols become embodied archetypes, awakening latent psychological dimensions and rooting divine principles in somatic awareness.
Initiate the relational awareness of the divine polarity.
Begin to experience the alchemical union of Śiva (the witnessing consciousness) and Śakti (the pulsating force of creation) within. This is not just a conceptual understanding but a felt dynamic—the merging of knower and known, stillness and power, that opens the practitioner to relational divinity and prepares them to encounter the gods as both inner and transcendent realities.
Ascend through the chakras as stages of divine integration.
Progressively rise through the energy centers (cakras), not merely as energetic points, but as initiatory thresholds of consciousness. Each chakra represents a refinement of awareness, a psycho-spiritual initiation—beginning from survival and desire, moving through will, love, expression, vision, and culminating in silent unity. In our Raja-Kundalini practice, this ascent is not a ladder away from embodiment, but a spiral that sacralizes embodiment—activating each center as a portal of theurgy. As one ascends, the subtle body becomes luminous, the senses become divine instruments, and the practitioner begins to embody the rhythm of the cosmos within their very spine. This is the awakening of the sacred vertical axis—the living pillar of ascent and descent through which the divine may flow in ritual action.
Raja Yoga and the Axis of the Theurgic Self
Raja Yoga is often associated with the Yoga Sutras of Patanjali, a foundational text that outlines a profound path of inner purification and spiritual ascent. Sometimes referred to as Ashtanga Yoga, or the “eight-limbed path,” Raja Yoga offers a systematic framework for refining the body, disciplining the mind, and awakening the higher faculties of consciousness. Each limb is not merely a step but a deepening dimension of inward realization:
Yama – Ethical Restraints:
These are universal moral disciplines—non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), celibacy or energetic continence (brahmacharya), and non-possessiveness (aparigraha). Practicing these principles purifies the field of relational life, establishes harmony with the outer world, and calms the karmic reverberations that obscure inner stillness. It should be clearly understood, however, that the practice of celibacy—like fasting—is preparatory. In the deeper Tantric path of Kundalini, divine union between two beings is not denied but celebrated. It becomes a conscious, sacred expression of the same energy that celibacy initially helps to refine and contain.
Niyama – Personal Observances:
These include purity (shaucha), contentment (santosha), austerity (tapas), self-inquiry through study (svadhyaya), and surrender to the divine (Ishvarapranidhana). These inner disciplines begin the alchemical work on the psyche itself, initiating a sanctification of daily life and intention.
Asana – Posture:
More than physical flexibility, asana refers to the cultivation of a stable, unmoving seat for consciousness. The body becomes an axis of stillness, a sacred geometry through which the life-force may flow unhindered, and the mind find its center.
Pranayama – Regulation of the Life-Force:
Through control and expansion of the breath, pranayama harmonizes the subtle energies (prana) of the body. This practice refines the currents of vitality, stills the nervous system, and prepares the practitioner to access finer gradations of awareness.
Pratyahara – Withdrawal of the Senses:
Here, attention is consciously withdrawn from the outer sense-objects, not through suppression, but through interiorization. The awareness begins to turn back on itself, resting in the luminous quiet of the inner world.
Dharana – Concentration:
The mind, now steadied and inward, is trained to hold itself on a single point—be it a mantra, an image, a sensation, or the breath itself. This one-pointed focus develops the psychic muscle that cuts through distraction and dispersal.
Dhyana – Meditation:
As concentration deepens, a shift occurs—effort gives way to flow. Dhyana is the sustained stream of awareness, a silent witnessing beyond fluctuation. Here, the duality between subject and object begins to dissolve.
Samadhi – Absorption:
The culmination of the eight limbs is the union of knower, knowing, and known. In samadhi, the conditioned self dissolves into pure consciousness. This is not an escape from the world, but the radiant ground of being in which all phenomena arise and return. It is the flowering of silence, awareness, and presence into their indivisible unity. In our system, samadhi in its royal form is not merely a transient experience but the stabilized realization that emerges only when the full path of Raja-Kundalini has been integrated—when the psychic centers have been illumined, the mind stilled, and the divine current awakened throughout the subtle body.
In our system, we emphasize Raja Yoga as the foundational discipline that prepares the whole being—body, mind, and breath—for deeper spiritual activation. Special focus is given to the middle limbs: Asana, Pranayama, Dharana, and Dhyana, as these constitute the core capacities of stillness, energetic regulation, focused attention, and interior awareness.
This preparatory curriculum is not abstract but embodied: through repetition, breath work, inner visualization, and silent absorption, the practitioner awakens the latent faculties of spiritual perception. As the mind becomes clear and the breath harmonious, the ground is laid for higher forms of inner work. In this sense, Raja Yoga is not simply a preliminary path—it is a subtle purification and royal alignment, in which the practitioner learns to dwell in the throne of their own consciousness, poised for revelation.
The Theurgist/Yogi as a Center of Consciousness
William Walker Atkinson, in Raja Yoga, articulates a distinct and powerful perspective on this ancient discipline, offering profound insight into the structure and mastery of the mind as a vehicle for spiritual awakening.
“He must be able to distinguish between the ‘I’ and the ‘Not I.’ And this is the first task before the Candidate… When the Real Self begins to awaken, it sets aside from itself those things which are but appendages to it… Setting aside first this, and then that, it finally discards all of the ‘Not I,’ leaving the Real Self free and delivered from its bondage to its appendages.”
This foundational discernment—the ability to distinguish the eternal self from fleeting impressions—is a vital cornerstone in both Raja Yoga and Theurgy. In our work, this is the movement from conditioned identity to the I of divine centeredness, which mirrors the Nous of Neoplatonism and the Atman of Vedanta. This realization is not abstract; it is achieved through repetition, silence, breath, and posture. It is a training of perception to unveil what was always present.
“Let the Candidate… form in his mind the idea of himself as a real thing, an actual being, an individual entity, a Sun around which revolves the world… Until the Ego recognizes itself as a Centre of Thought, Influence and Power, it will not be able to manifest these qualities.”
This instruction aligns perfectly with our teaching that the theurgist is a Cosmic Node, a point of divine focus within the whole, whose meditative posture and clarity of awareness activates ritual space and magnetizes the divine intelligences. As such, Raja meditation is not just preliminary—it is already participatory. The theurgist who enters a ritual in silence, in stillness, with awakened awareness, is one who has cultivated the inner Sun of consciousness through Raja Yoga.
Swami Vivekananda, another powerful voice for Raja Yoga, described this cultivation in terms strikingly similar to our own framework:
“The mind can be controlled… It is only the trained mind that brings us to Samadhi. But this training is not mere intellectual effort; it is the centering of consciousness into one continuous current, uninterrupted by the senses.”
This continuity of awareness becomes the basis for divine receptivity. Without it, ritual becomes mechanical; with it, ritual becomes theurgy. What we are doing is not merely suppressing thoughts, but disciplining awareness to become a clear mirror in which divine intelligences may reflect their presence.
The Holographic Self, Theurgic Mind, and Kundalini Fire
Our adaptation of Raja Yoga does not end with the traditional Yogic goals of liberation or Samadhi—it is oriented toward incarnating divine archetypes, awakening and unifying the Shakti of dynamic becoming with the Shiva of witnessing stillness. The Raja disciplines prepare the field of awareness for this unification, cultivating what Atkinson calls the “centre of power” from which the Kundalini force can rise with balance and precision.
“In the Meditation simply ignore all consideration of the respective qualities of others, and endeavor to realize the fact that YOU are a great Centre of Consciousness — a Centre of Power — a Centre of Influence — a Centre of Thought. And that like the planets circling around the sun, so does your world revolve around YOU who are its centre.”
The metaphysical clarity of this image—of the theurgist/yogi as a microcosmic Sun—is deepened in our system through ritual praxis, planetary alignment, and kundalini ascent. As you will see throughout this essay, these ancient Yogic realizations are not separate from our Western mystical path; they are its inner scaffolding.
Our central doctrine further explores how this yogic unfolding integrates quantum metaphysics, holographic information theory, and Jungian archetypes—offering a map where awareness, symbol, and energy converge. Raja Yoga is the training of the inner axis upon which Theurgy spins, and to cultivate it is to bring consciousness into perfect readiness for divine encounter.
In this way, Raja Yoga is not simply preparatory—it is itself a theurgical act: the invocation of the Self as Divine Center.
Asana - Posture
There are several postures found throughout the different yogic practices. The two that our school recommends, both appropriate for the practice of Raja-Kundalini. is the lotus pose, or padmasana and vajrasana, sometimes referred to as seiza pose, or seated dragon. These postures should be practiced daily as a prerequisite to performing any of the Theurgic rituals. You should continue these postures in meditation until you can hold either of them comfortably for 20 to 30 minutes at a time.
The Lotus Pose, or Padmasana
The Lotus Pose, or Padmasana, is one of the most iconic and recognized poses in yoga. It's a seated posture that is often used for meditation and pranayama (breathing exercises) in both yoga and Buddhist practices.
Here is a basic description of how to achieve the Lotus Pose:
1.
Start by sitting on the floor with your legs extended in front of you. Keep your spine erect.
2.
Bend your right knee and gently bring it closer to your chest. Lift your right foot off the floor and hold onto it with both hands.
3.
Carefully place your right foot onto your left thigh. The sole of your foot should be facing upwards, and the heel should be close to your abdomen.
4.
Now, repeat the same process with your left foot. Bend your knee, lift the foot off the floor, and place it onto your right thigh.
5.
Once both feet are positioned on the opposite thighs, place your hands onto your knees. You can form a circle with your thumb and index finger (Gyan Mudra) with the remaining fingers extended straight, or simply rest your hands palms-down on your knees.
6.
Keep your spine straight and elongate it. You should relax your shoulders and soften your face.
The Seated Dragon or Vajrasana
Vajrasana, sometimes referred to as Seiza Pose, is a simple kneeling posture often used in yoga for meditation and pranayama (breathing exercises). "Vajra" means "thunderbolt" or "diamond" in Sanskrit, symbolizing the strength and solidity this pose is believed to instill in practitioners.
Here's how you can get into Vajrasana:
1.
Start by kneeling on a yoga mat or soft surface, with your legs and feet together. Your big toes should touch each other.
2.
Lower your buttocks so that they rest on your heels. Your heels should be on either side of your buttocks.
3.
Keep your spine and head straight, similar to the natural alignment when standing. Your hands should rest on your thighs, with palms down.
4.
Close your eyes and take slow, deep breaths. Try to maintain this pose for a few minutes, gradually increasing the time as your comfort level improves.
Pranayama
Pranayama refers to breathing exercises in yoga that help to control and regulate the flow of Prana, or life force, in the body. There are numerous Pranayama exercises. Here are some examples of pranayama techniques:
Anulom Vilom (Alternate Nostril Breathing): This involves inhaling through one nostril, holding the breath, and then exhaling through the other nostril. This is repeated with the breath being inhaled from the other nostril, creating a cycle.
Kapalabhati (Skull Shining Breath or Breath of Fire): As mentioned before, this technique involves forceful and rapid exhalation with passive inhalation.
Bhastrika (Bellows Breath): In this technique, both inhalation and exhalation are forced and involve rapid abdominal movements similar to panting.
Ujjayi (Victorious Breath or Ocean Breath): This is performed by constricting the back of the throat while inhaling and exhaling, which creates a soothing sound like the ocean's waves.
Brahmari (Bee Breath): In this practice, a humming sound like a bee is made while exhaling.
Sitali (Cooling Breath): This involves curling the tongue and inhaling through the mouth, followed by a long exhalation through the nose.
Simhasana (Lion's Breath): Here, you inhale deeply through your nose, then open your mouth wide and stick out your tongue as you exhale forcefully.
The two that we recommend practicing one, then the other before you begin your meditation as well as Theurgic practices are the Kapalabhati and Bhastrika. Switching from one for 20 seconds to the other for 20 seconds, switching back and forth three times. Between each you want to add in taking a deep breath and then holding it with the sign of silence for a short period.
Kapalabhati
The Breath of Fire, also known as Kapalabhati or Skull Shining Breath, is a breathing technique used in various forms of yoga, including Raja Yoga. It's a type of Pranayama, which is the practice of breath control.
Here is how you can do it:
1.
Sit in a comfortable position, preferably with your spine straight. This could be in the lotus position or just sitting comfortably on a chair.
2.
Rest your hands on your knees or in your lap.
3.
Close your eyes and take a moment to center yourself.
4.
Begin by exhaling forcefully through your nose. The emphasis is on the exhale, while the inhale is more passive and natural, not forced. When you exhale, you should feel your lower belly draw back towards your spine.
5.
Continue this pattern of forceful exhales and passive inhales. Aim to do about one exhale-inhale cycle per second.
6.
Start by practicing this for about a minute at a time. As you become more comfortable with the technique, you can gradually increase the duration.
Bhastrika
Bhastrika, also known as Bellows Breath, is a powerful and energizing pranayama (breathing technique) practiced in yoga. The word 'Bhastrika' translates to 'bellows' in Sanskrit, a device used traditionally to fan fire, which is representative of the effect this practice is said to have on the body's inner energy.
Here's a basic way to perform Bhastrika Pranayama:
1.
Sit in a comfortable position. You could sit cross-legged on the floor or on a chair, as long as you can keep your back straight.
2.
Close your eyes and take a couple of deep, calming breaths.
3.
Inhale deeply and forcefully through both nostrils while expanding your abdomen, and then quickly and forcefully exhale, contracting your abdominal muscles. The inhalation and exhalation should be of equal duration.
4.
Continue this cycle of forceful inhalation and exhalation at a rapid pace, just like a bellows fanning a fire. Start with 10 to 20 cycles at a time.
5.
After each round, return to normal breathing and observe the sensations in your body.
6.
You can gradually increase the number of cycles per round over time.
Bhastrika Pranayama is said to increase the flow of Prana or life force in the body, stimulate the metabolism, and produce warmth. It can invigorate the body and mind, improve blood circulation, and help to clear the nadis (energy channels) in preparation for the practices prescribed here for Raja-Kundalini.
Achieving the Raja pure awareness meditation of Śiva
“It is one of the most prominent doctrines of Raja Yoga that the power of expelling thoughts, or if need be, killing them dead on the spot, must be attained”.
William Walker Attkionson, Raja Yoga
The following Raja meditation serves as a vital preparation for both the awakening of Kundalinī and the deeper dimensions of theurgic ritual praxis. Its purpose is the establishment of pure awareness through the dissolution of the false ego—everything mistakenly identified as the self but which is, in truth, only an expression or mode of being. What is not an aspect of the true “I” must be set aside.
This is a silent practice. There are no mantras. Each spoken pronouncement is followed by silence—because the states of Raja must unfold in stillness. The goal is not intellectual understanding but experiential realization: abiding as pure awareness, unshaken, uncluttered, sovereign.
This final meditation seals the path of Raja as the throne of pure awareness—Śiva as the silent "I," untouched by movement, form, or time. It is here that the yogin turns fully inward, beyond all manifestations, to rest in the unconditioned Self: the Knower who has always been.
In our tradition, Raja is the sovereign foundation for the greater unfolding of Raja-Kundalinī. Before the current of divine power can rise through the system, the field must be cleared, the center must be known. And that center is not a place—it is a Presence: the silent, ever-witnessing awareness behind all experience. This meditation brings the practitioner into direct contact with that center. It is the recognition of consciousness as consciousness, the Self prior to its radiant expression as energy, mind, and world.
Only when this realization is tasted can the journey of Kundalinī begin in fullness. For it is Śiva—this very "I" of awareness—that Shakti longs to unite with. Without this grounding in the witness, the upward current remains partial. But when the yogin knows, “I am not the body, not the emotions, not the mind, not the story—I am Awareness itself”—then the vessel is ready, and the dance of Shakti can commence in truth.
This meditation does not deny life; it reveals its source. We do not reject the body, emotions, or mind—we simply cease to mistake them for the Self. They are sacred expressions of existence, but not its root. The root is the silent, sovereign Self, watching through the eyes, listening behind the ears, and abiding before and beyond the heart.
To sit in Raja is to sit at the edge of the infinite. This is the Śiva-state—the sky of mind emptied of clouds, the still center untouched by the swirl of becoming. All Tantric work to come rests upon this royal realization.
Let your posture be strong, but open. Let your breath become spacious and deep. Prepare now to peel back the layers—body, emotion, thought, life—until only the Knower remains.
Not a thought. Not an image. Not even a feeling.
Only Awareness.
This is Raja—the gate through which Raja-Kundalinī shall rise.
Before entering this essential meditation of Raja, prepare the body as the temple of stillness. The posture you assume is not merely physical—it is an invocation of presence. It signals to the body-mind system that something sacred is about to unfold.
Sit in a chosen form—not for comfort alone, but for alignment and activation. We recommend one of the following postures, each bearing its own energetic significance:
The Seated Dragon: A strong and rooted posture, where one leg is folded beneath you and the other knee is raised, with the foot planted firmly on the ground. The spine ascends like a serpent coiled and ready, the heart lifted and open. This form grounds instinct and awakens ascent—a posture of alert repose and embodied will.
Vajrāsana (Thunderbolt Pose): Kneeling with the buttocks resting on the heels, the spine straight, and hands resting gently on the thighs. This pose stabilizes the lower body and fosters digestive fire and mental clarity—ideal for entering subtle states of awareness.
Padmāsana (Lotus Pose): The classical yogic seat where each foot is placed on the opposite thigh, forming a closed circuit that seals prāṇa within. This posture symbolizes the union of opposites, stillness in motion, and deep inner focus.
Whichever seat you choose, let it become a mudrā of your intention. Let the body settle, the breath deepen, and the awareness gather itself inward. The meditation that follows does not arise from effort alone, but from the harmony of posture, breath, and presence—opening the inner sanctum to the descent of the Real.
Choose the form that brings both stability and alertness. The key is rootedness without tension. Your body must feel like a throne, not a chair—a still base for the silent witness to shine forth.
Place your hands in Jnana Mudra or resting gently on your knees. Allow the spine to rise like a pillar of light. Draw your attention inward.
Take several deep, intentional breaths. With each exhale, release surface tensions. With each inhale, draw the awareness inward toward the center behind all sensation.
Let the breath begin to soften and slow, not by force, but by intimacy.
Feel the field of awareness opening.
Meditation of Unity - one and zero
Aim
To entrain the Witness (sākṣin) as absolute unity (the 1) while consciously holding the boundless negative existence (the 0) that surrounds it. This practice stabilizes one-pointed awareness and trains the mind-breath field to rest simultaneously in Being and Non-Being.
Duration
8–15 minutes per sitting (advanced: 20–30 minutes). Minimum one round; two or three rounds recommended as capacity allows.
Preparation
Seat & posture: Sit upright (cushion or chair). Pelvis neutral, spine tall, crown gently ascending. Shoulders soft, jaw unclenched, tongue resting on the palate.
Mudrā: Jñāna or Chin mudrā (thumb–index lightly joined).
Gaze: Eyes closed or half-lidded; rest awareness at the crown.
Kabbalistic orientation (optional): Take the throne-seat of awareness as Kether (absolute unity) at the crown, encircled by the boundless Ain.
Core Imagery
1 (Unity): A hyper-focused, luminous point—absolute singularity—at the crown (or infinitesimal point in the center of the head).
0 (Boundlessness): Infinite, edgeless “negative” existence—limitless black open space—surrounding all directions.
Mantra
Oṁ (A-U-M as one continuous, unforced resonance). Vocal or whispered for beginners; mental for advanced practice.
Method (one round)
1.
Establish the Witness (30–60 sec)
Settle the breath. Attend to the felt sense of “I-Am-Aware.”
Visualize the 1—a steady, brilliant point at the crown, that becomes your identity. Sense the 0—boundless dark openness encircling it.
2.
Resonant Exhale — Radiating Unity (Oṁ)
Exhale slowly while sounding “Oṁ.” As the sound flows out, imagine the central 1 amplifying—its luminosity gently pressing outward into the 0, pervading the boundless field without losing its point-centered integrity
Keep simultaneous awareness: unity radiating and the boundless receiving.
3.
Suggested pacing: Exhale/Oṁ for ~6–10 seconds (or any length that remains relaxed and resonant).
4.
Inhale — Recollecting to the Point
Inhale smoothly through the nose.As the breath returns, gather all radiance back to the point—the 1 condenses again at the crown/center, perfectly bright and unmixed, centralizing in your entire being.
Maintain the double-awareness: the 0 remains boundless; the 1 is fully centered.
5.
Repeat
Complete 3 to 5 such resonations (steps 2–3), keeping the Witness steady, the imagery clear, and the throat relaxed.
6.
Silent Holding (Seal)
After the final Oṁ, enter pure silence for 3 deep breaths—no mantra, no manipulation.
Simply abide as the 1 within the 0: unity perfectly centered; boundlessness perfectly open.
7.
Completion or Next Round
Either conclude (see Closing) or repeat another 3–5-resonation round, maintaining ease.
Closing (30–60 sec)
Let the mantra and imagery dissolve.
Sense the after-glow of centered clarity.
If using the Kabbalistic frame, acknowledge Kether enthroned in Ain.
Bow inwardly to the Witness.
Breath & Sound Notes
Keep Oṁ unforced and even with intoned clairity to where you can hear the second octave above the sound of your voice (volume moderate).
If short of breath, shorten the Oṁ; if agitated, lengthen exhale slightly.
Mental Oṁ is appropriate when vocalization would disturb steadiness.
Troubleshooting & Cues
Wandering mind: Re-locate the 1 at the crown; let stray thoughts appear as empty 0s that don’t touch the point.
Over-effort: Ease the throat/jaw; reduce the length of Oṁ; return to natural breath for a few cycles.
Dullness: Enliven the point—brighten the 1 subtly; sit a bit taller; refresh the felt Witness.
Entering the Śiva state of Pure Awareness
You are now ready to enter the pure Śiva state—the final meditation of Raja
Preparatory Posture and Breath
Seat yourself in a posture that establishes both stability and openness.
Dragon Seat (vajrasana) or Lotus Seat (padmasana) are recommended; if neither is comfortable, a straight-backed chair with feet grounded may be used.
Rest the hands lightly on the knees or folded in the lap, palms upward.
Straighten the spine so that the crown of the head rises toward the heavens while the base is rooted firmly in the earth.
Close the eyes. Breathe slowly and deeply, letting the breath settle the body into stillness. Hold for a few moments in inner readiness, gathering the senses inward.
The Practice of Śiva as Silence
Pronounce:
“I am Śiva, that which is not. I am silence, center of consciousness, the knower.”
Bring the right index finger to the lips in the Sign of Silence, sealing the intent.Breathe deeply for 1–2 minutes, letting awareness sharpen and settle.
Remove the Body
Pronounce:
“My body, an expression of my existence, but not I.”
Take 3 deep breaths, perceiving the body as a temporary expression of the I.
Take 3 deep breaths, removing the body from your awareness, gently setting it aside.
Emotions
Pronounce:
“My emotions, an expression of my existence, but not I.”
Take 3 deep breaths, perceiving the emotions as waves upon the I.
Take 3 deep breaths, removing the emotions from your awareness, setting them aside.
Remove the Thoughts
Pronounce:
“My thoughts, an expression of my existence, but not I.”
Take 3 deep breaths, perceiving thoughts as movements through the I.
Take 3 deep breaths, removing the thoughts from your awareness, setting them aside.
Remove Life
Pronounce:
“My life, an expression of my existence, but not I.”
Take 3 deep breaths, perceiving the conditions of life as patterns upon the I.
Take 3 deep breaths, removing all the details of your life from awareness, setting them aside.
Remove Time and Space
Pronounce:
“I am Awareness. I am Silence. Śiva, the knower, the observer, infinite, eternal.”
Take 3 deep breaths, perceiving time and space themselves as expressions of the I.
Take 3 deep breaths, removing time and space from your awareness, setting them aside.
Abidance in Pure Silence
Remain as long as possible in this state.Merge into the consciousness of Śiva—pure silence, pure awareness—where the “I” that you are is the very “I” of the Great Lord.
Tantric Kundalini: The Shakti Path of Unfolding Eternity
Once the stable centrality of Raja-Kundalini has been established—where the practitioner is no longer subject to the dissipation of awareness, but has become a still point of awakened observation—a new phase begins. This phase is not merely one of continuation, but of ignition. It is the Tantric phase of Kundalini proper: the embodied ascent of the sacred current of Shakti through the internal cosmos of the subtle body, toward union with pure awareness, Śiva.
At this stage, the practice of Kundalini Yoga is not simply a spiritual exercise—it becomes the map and motion of divine transfiguration. The Raja current has gathered the awareness into the center; now the Tantric current, rising from the depths, begins to spiral through the energetic pathways of the being, awakening the Goddess in each sphere of consciousness, opening gateways in the body, psyche, and spirit.
As Abhinavagupta writes in the Tantrāloka, this is not a metaphorical path but a dynamic reality in which:
"When the light of consciousness, having been made free from the constrictions of limited knowing, surges upward along the central channel (suṣumṇā), all the divine energies arise to meet it, as brides to their bridegroom. In this ascent, the yogin becomes Bhairava—one with the ecstatic pulse of the Infinite." (Tantrāloka I.266–267, paraphrased)
This ascent is not linear, but rhythmic and spiralic, awakening entire worlds—lokas—within each chakra. In the authentic Tantric view, the chakras are not abstract symbols or mere physiological points of attention. They are living mandalic realities, each presided over by its own goddess, a Shakti who governs a domain of experience, emotion, and consciousness. They are worlds within, and gates to the worlds beyond.
As Jung observed:
"The chakras are not merely centers of psychic function, but entire symbolic realities. Each one is a mandala, a world in itself, and represents a level of psychic integration which the practitioner must realize."
(The Psychology of Kundalini Yoga)
In this view, the Kundalini-Shakti is not merely a "force" but the very dynamism of Reality, the latent divine intelligence curled at the base of the spine—kula-kundalinī—as described in Tantrāloka VI.67:
“She is the luminous serpent, the secret mother of the gods, whose upward surge carries the yogin beyond even the devas, to the point where no division remains.”
As she rises, this divine Power does not simply pass through points but transforms the very substratum of the individual’s being. Each chakra is both a stage of psychological integration and a metaphysical transformation. Through ritual visualization, mantra, breath, mudrā, and sustained meditative engagement, the practitioner learns not only to “open” these centers, but to become them—to live from their awakened intelligence.
To awaken and ascend the Kundalinī Shakti is not merely to alter consciousness—it is to divinize perception, to reweave identity from the inside out.
“For the yogin, the Shakti is no longer unconscious nature. She is now his own inner light of becoming.”
(Tantrāloka, paraphrased)
This is where Jung’s insight becomes profoundly relevant to our tradition. In his analysis, the entire journey of Kundalinī becomes a process of integrating the unconscious—a psychic alchemy leading to individuation. Śiva is the ego-consciousness, the witnessing I, and Shakti is the dynamic unconscious, the vast field of subtle and suprapersonal powers. Their union, in Sahasrāra, is the integration of conscious and unconscious, matter and spirit, body and soul.
“The aim of Tantra,” Jung says, “is to connect the conscious ego with the specific nature of the non-ego, which is impersonality itself… this produces the light of a higher, suprapersonal consciousness.”
(The Psychology of Kundalini Yoga)
This echoes the very heart of our practice. Raja-Kundalini creates the axis of centrality—the vertical spine of pure awareness. Tantric Kundalini then animates that axis with divine motion, drawing up the latent Shakti through each psychic world until the supreme union of Śiva-Shakti is tasted in the thousand-petaled lotus, Sahasrāra, which, according to Tantrāloka X.35:
“...is not a chakra, but the sun of suns, the radiant void where all opposites dissolve into blissful indivisibility.”
Root CHAKRA
In this supreme moment, the yogin becomes not merely one who experiences the Divine, but one who is the Divine, the infinite pulsing through finite form. This is the crown of Raja-Kundalini: the realization of the One through the Two, the integration of centered consciousness (Raja) with rising power (Kundalini), becoming the embodied axis of heaven and earth.
The Seven Embodiments of Kundalini
Each of these mantras is intoned fully three times with a deep breath and the Sign of Silence between each recitation. This silence is not mere absence—it is the womb of Spanda, the primordial vibration. As you focus on each chakra from the root to the crown, hold the living image of that chakra in your imaginal body, moving up the spine as if ascending a sacred ladder of worlds. Let each chakra be a full embodiment—not merely a center, but a conscious world—while the others remain like luminous nodes, alive in potential, humming in the background.
1.
Mulādhāra (Root Chakra) — Grounding Meditation
Location: Base of the spine
Color: Deep Crimson-Red
Meaning: Physical identity, stability, survival
Pronouncement: I am connected and rooted in the earth. I am stable.
Resonance: Llllllaaaaaaammmmmmmmmmmm
SACRAL CHAKRA
Visualization and Commentary:
Enter the kṣetra of Mulādhāra as though descending into the sacred cavern beneath the temple of your being. This is the root of embodiment, the anchor of individuality (aham). Here, Śakti slumbers as the coiled serpent—Kuṇḍalinī, latent divinity awaiting awakening. Visualize a glowing red sphere at the base of the spine, pulsating with ancestral memory and earthly vitality. In this center, you are not merely grounded—you are the seed of the whole tree of theurgy. Let the mantra "Lam" vibrate down into the marrow of your bones, invoking the presence of the Earth as sacred matter (pṛthivī tattva).
2.
Svādhiṣṭhāna (Sacral Chakra) — Creative Meditation
Location: Below the navel
Color: Vivid Orange
Meaning: Sensuality, creativity, fluidity
Pronouncement: I am potent with the passions of life, in control and directed
Resonance: Vvvvvaaaaaaammmmmmmmmmmmmm
SOLAR PLEXUS CHAKRA
Visualization and Commentary:
Now rise into the shimmering waters of Svādhiṣṭhāna. This is the place of sacred desire (kāma) and primal flow (rasa), the seat of lunar movement and the erotic pulse of Śakti. Visualize an orange, sunlit sphere in your lower abdomen, spinning like a wheel of nectar. Feel the energy drawn from the grounded root begin to spiral, moving sensually upward, awakening the creative fire within. This is not indulgence but directed desire—Kāmadeva’s bow aimed toward the Infinite. You begin to feel the saṃskāras of your own life as threads woven in the tapestry of universal longing.
3.
Maṇipūra (Solar Plexus Chakra) — Power Meditation
Location: Navel/solar plexus
Color: Radiant Yellow
Meaning: Willpower, self-esteem, identity
Pronouncement: I am centered in my personal power; my world revolves around me.
Resonance: Rrrrrrrraaaaaaaammmmmmmmmm
HEART CHAKRA
Visualization and Commentary:
Entering Maṇipūra is entering the chamber of fire—tejas tattva—the brilliant forge where the I is forged in golden light. Visualize a golden-yellow sphere in the solar plexus, glowing with resolve. From the ocean of Svādhiṣṭhāna rises a disciplined flame. Here, your will (icchā śakti) is clarified, and your sense of personal sovereignty is awakened. This is the Sun within—Bhānu maṇḍala—centered yet vast. Let the mantra "Ram" resound like a war-drum of clarity, stabilizing you as the royal witness of your experience, a theurgist/yogi preparing for divine invocation.
4.
Anāhata (Heart Chakra) — Loving-Kindness Meditation
Location: Center of the chest
Color: Emerald Green
Meaning: Love, compassion, equilibrium
Pronouncement: I am compassionate and love openly. I welcome others with kindness.
Resonance: Yyyyyyyaaaaaaaaaammmmmmmm
THROAT CHAKRA
Visualization and Commentary:
Anāhata is the unstruck sound—the vibration that was never caused but always is. Visualize a radiant green sphere at the heart center, expanding like a lotus of twelve petals. This is where individual will and universal compassion embrace. The energies of fire now find their serenity, merging with the rhythm of the cosmos. As you chant "Yam," feel this mantra lifting your being into higher resonance, allowing the divine breath to animate your compassion. This is the first true center of Theurgic Reciprocity, where love becomes an offering and a mirror of divine union.
5.
Viśuddha (Throat Chakra) — Expression Meditation
Location: Throat
Color: Azure Blue
Meaning: Expression, sound, purification
Pronouncement: I speak clearly and honestly, my voice is aligned with Truth.
Resonance: Hhhaaaaaaaaaammmmmmmmmmm
THIRD EYE CHAKRA
Visualization and Commentary:
Viśuddha is the luminous sky within, the etheric expanse (ākāśa tattva) of sacred expression. Visualize a glowing blue sphere at the throat, pulsing like the inner bell of truth. Here speech (vāg devī) becomes mantra, and sound becomes rite. This is not casual communication—it is śabda brahman, the Word as Cosmos. Chant "Ham" to attune your speech with the divine Logos. As the energies rise through love into sound, you become the voice of the Divine within form. Every word you utter becomes a thread in the fabric of ritual consciousness.
4.
Ājñā (Third Eye Chakra) — Intuition Meditation
Location: Between the eyebrows
Color: Indigo
Meaning: Inner vision, gnosis, insight
Pronouncement: I see clearly through the Eye of the Spirit. I am vision.
Resonance: Ooooooommmmmmmmmm
CROWN CHAKRA
Visualization and Commentary:
Rise now into the twin petals of the Ājñā cakra, the gateway of gnosis. Visualize an indigo sphere between your brows, glowing like the inner sun behind all appearances. This is the chakra of clairvoyance and command, where the yogic seer perceives the weaving of worlds. The truth of the throat has risen into the truth of dṛṣṭi—vision. Here duality begins to dissolve, and the inner Witness (sākṣin) comes into clarity. Resonate the syllable “Om,” the primal vibration of the cosmos, and feel the veil between worlds thin. This is the eye of Śiva—the eye that burns illusion.
5.
Sahasrāra (Crown Chakra) — Divine Union Meditation
Location: Top of the head
Color: Violet, White, or Translucent Light
Meaning: Pure awareness, cosmic intelligence
Pronouncement: I am one with all life. I am That. I am the Light itself.
Resonance: Nnnnnnnngggggggmmmmmmmmmmm
Visualization and Commentary:
Sahasrāra is not merely a chakra—it is the thousand-petaled lotus of infinity (sahasra-dala-padma), the great aperture through which the cit-śakti of the universe flows. Visualize a radiant field of violet-white light above the crown of your head. This is where Kuṇḍalinī, now awakened, re-unites with Śiva, the still and transcendent. Here, time, space, form, and identity collapse into pure radiance. This is the apex of the spiral—vimarśa reabsorbed into prakāśa, the knower into knowing. Rest in silence, not as absence, but as boundless plenitude, the silence of God within God.
Let this ascent not be merely a sequence, but a spiral dance, where every cycle brings new depth. The body is the temple, and this ritual is its awakening. Each chakra is not a step away from the world, but a portal into the Divine within the world. When practiced regularly, this meditation becomes a ladder of light, preparing the practitioner for the full sacramental rhythm of Theurgy.
