It is here that our initial unity becomes duality. Our point becomes a line, giving it direction, dividing one side from another. We move from the element of earth to that of water, where solid becomes liquid, stillness becomes movement, form becomes formless. We have gained a degree of freedom but also more complexity.
Our consciousness moves from a feeling of unity to the realization of difference. Our understanding of self now includes an awareness of the other. Connecting with another, desire arises, and with it our emotions and sexuality. We long to unite, to overcome our separateness, to reach out and grow. These are all aspects of consciousness at the second chakra-all of which induce change.
Change is a fundamental element of consciousness. It is what commands our attention, awakens it, makes us question. A sudden noise awakens us from slumber. Changes in the length of the days caused us to study the Earth's movement in the heavens. Without change, our minds become dull. Without change, there is no growth, no movement, and no life. Consciousness thrives on change.
In Chinese philosophy, the I Ching ("Book of Changes") is a system of wisdom and divination based on the concept of change as the result of two polaric forces, yin and yang. They represent, respectively, feminine and masculine, earth and heaven, receptive and creative. Change is produced by the constant interaction of these forces, fluctuating around a state of balance. (See Figure 3.1, page 109.)
Consciousness in the second chakra, like the I Ching, is stimulated by the dance of polarities. In the upper chakras we reach levels of consciousness that transcend dualism, but in the second chakra, duality becomes the motivating force for movement and change. Duality, rising out of our initial unity, seeks to return to unity. Hence, opposites attract. Polarities, by their mutual attraction, create movement. If we are to begin in solid earth and transform all the way to infinite consciousness, there must be some movement to get the process started. This movement is the essence of the second chakra's purpose in the overall Chakra System. It is the opposite of the first chakra's stillness. Where the first chakra seeks to hold on and create structure, the second chakra's purpose is to let go and create flow. Flow allows one thing to connect energetically with another. It is the difference between a point and a line.
Motion exists within every known part of the cosmos and is an essential characteristic of all energy, matter and consciousness. Without movement the universe is static, fixed, and time ceases to exist. There is no field to create the illusion of solid matter and we would instead experience its emptiness. To quote Dion Fortune:
It is pure movement in the abstract which gave rise to the Cosmos. This movement gave rise eventually to the locked up nodes of opposing forces which are the prime atoms. It is movement of these atoms which forms the basis of all manifestation.2
We are all part of this constant process of movement, moving through many dimensions simultaneously. We move through physical space, as well as through feelings, through time (from one moment to the next), and through consciousness (from one thought to the next). We move through a world in motion, a world in constant change. Movement is an essential part of the life force-the essence of what separates life from death, the animate from the inanimate. Rocks don't move-people do. Let us flow then through the element of water in this second wheel of life-discovering how it brings us movement, pleasure, change, and growth.
FIGURE 3.1
Yin-Yang symbol, showing how each is balanced and contained by the other.
SVADH I STHANA- THE WATER CHAKRA
We may affirm absolutely that nothing great in the world has been accomplished without passion.
-Georg Wilhelm Friedrich Hegel'
The second chakra is located in the lower abdomen centered between the navel and the genitals, although it encompasses the whole section of the body between these two points. (See Figure 3.2, page 111.) It corresponds to the nerve ganglion called the sacral plexus. This plexus hooks into the sciatic nerve and is a center of motion for the body. Because of this it is often called the "seat of life." (Some people associate this chakra with the Hara point in martial arts, though I believe this area to be midway between the second and third chakras.)
The second chakra is also described by some to be located over the spleen. This pushes the chakra out of alignment with the rest, and theoretically, I find no conclusive evidence that the energy some clairvoyants perceive at the spleen is one of the major chakras. In male anatomy the genitals are very close to the first chakra, and the differences between the first two chakras are very subtle, allowing for possible confusion. But in female anatomy the womb is a definite second chakra, and is easier to perceive as a separate center than the male second chakra. It is possible that these theories (largely from the Theosophists at the beginning of this century) were based on male bodies, and that they were further influenced by the sexually repressive values of that time, thus subduing the second chakra. The spleen does seem to be sensitive to emotional changes, yet it is not to be confused with the second chakra in the System presented here.
FIGURE 3.2
Sacral plexus and nerve ganglion.
The element of this chakra is water, therefore, the chakra corresponds to bodily functions having to do with liquid: circulation of blood, urinary elimination, sexuality, and reproduction, as well as all the qualities of water, such as flow, formlessness, fluidity, and surrender.
This chakra is the center of sexuality as well as emotions, sensation, pleasure, movement, and nurturance. In the Tree of Life, the second chakra corresponds to Yesod, the sphere of water and the moon. Its associated celestial body is the moon which pulls the oceans of water to and fro in a dualistic rhythmic motion.
In Sanskrit, the chakra is called Svadhisthana, usually translated as "one's own abode," from the root sva meaning "one's own."' We also find in it the root svad which means "to taste sweet" or "to taste with pleasure, to enjoy or take delight." When the plant has deep roots and is well-watered, then the fruit is sweet. To open the second chakra is to drink with delight in the sweet waters of pleasure.
The Tantric symbol for Svadhisthana has six petals, generally of a red (vermilion) color, but also contains two more lotuses within the chakra. (See Figure 3.3, page 113.) At the base of the middle lotus, shines a crescent moon, which contains an animal called a makara, an alligator-like creature with a coiled tail, reminiscent of the coil of Kundalini. He is a water creature believed to represent consuming desire and passions which must be harnessed in order to pass onward. I think of him as the animal instincts that lurk in the vast depths of the personal unconscious.
As mentioned in chapter 1, the chakras are connected by a nonphysical channel running straight up the center of the body called the sushumna. Two alternate channels control the yin and yang energies, Ida and Pingala, twisting in figure-eight patterns around each chakra and running alongside the sushumna. (See Figure 1.6, page 19.) These channels are among thousands of subtle energy channels called nadis, Sanskrit for "flowing water."6 Ida and Pingala represent the lunar and solar aspects, respectively.
FIGURE 3.3
Svadhisthana chakra. (Courtesy Timeless Books)
In terms of the brain, specific stimulation of these channels, such as in alternate nostril breathing (nadi shodhana), would alternately stimulate the right and left hemispheres of the cortex (see page 217 for instructions). Research shows that these two halves of the brain are responsible for vastly different kinds of thinking and that both halves are quite necessary for balanced understanding. The right side of the body is run by the left half of the brain, responsible for speech and rational thinking. The left half of the body is run by the right half of the brain, the more intuitive, creative side.
The two nadis, Ida and Pingala, meet in the first chakra and again in the sixth. Balance between the two halves of the brain constitutes a necessary condition for the clairvoyance characteristic of the sixth chakra. In the second chakra, the nadis cross above and below, surrounding the chakra on either side. (See Figure 3.4, pag
e 115.) In order to benefit equally from both these energies, it is important to exalt in the dance of dualities, without getting caught in extremes and losing our center.
Movement and flow along these nadis contribute to the spinning of the chakras. (See Figure 3.5, page 116.) As energy flows upward to the right nostril through the Pingala, for example, we have a directional flow around each chakra complemented by its opposite, a downward energy on the other side of the chakra, flowing through the Ida. The two movements, turning in opposite directions around each side of the center, causes the chakras to spin. The crossing of the nadis between the chakras makes each center spin in an opposite direction to the one above and below. As each chakra spins in opposite direction to the one above and below, the chakras can then act like gears that mesh together and form a sinuous movement of subtle energy up and down the spine.
The concepts of yin and yang also apply to the chakras themselves. Chakra one is yang, as it is our beginning, our foundation, and an odd number. Chakra two is yin, thus encompassing more of the "feminine" qualities associated with receptivity, emotions, and nurturance. The bearing of new life, centered in the area of Svadhisthana (the womb) is distinctly feminine. Water is receptive, adopting the shapes of that which it encounters, following the path of least resistance, yet gaining power and momentum as it flows.
FIGURE 3.4
The major and minor chakras and their chief pathways.
FIGURE 3.5
The spinning of the chakras as a result of polaric currents, Ida and Pingala.
The second chakra is related to the moon. Like the moon's pull on the tides, our desires and passions can move great oceans of energy. The moon rules the unconscious, the mysterious, the unseen, the dark, and the feminine. This gives the center a very distinct power of its own as we move from our depths outward to create change in the world.
THE PLEASURE PRINCIPLE
Every perfect action is accompanied by pleasure. By that you can tell that you ought to do it.
-Andre Gide'
The human organism, as well as other living creatures, has a natural inclination to move toward pleasure and away from pain. Freud called this the pleasure principle. Like the instinct to survive, it is an innate biological pattern, closely related to the survival instinct of the first chakra. Pain is an indication that something is threatening the organism, while pleasure generally indicates that the situation is safe, freeing our attention for other things.
The pleasure principle extends far beyond the realm of mere survival, however. Many things are pleasurable that do not directly assist our survival at all. In some cases, they may actually be detrimental to it, such as spending money on frivolous items or activities or ingesting harmful drugs. These activities may deplete our resources, both in the body and the checkbook. In other cases, pleasure enables us to move more deeply into the temple of the body and, feeling fulfilled, have a foundation for power, love, creativity, and meditative concentration, which are all aspects of the chakras above.
Pleasure, as befits the duality of the second chakra, is a two-edged sword. It's an easy chakra to get trapped in, yet the trap can result from avoiding pleasure as much as indulging in it. The balancing of any chakra requires opening to its particular energy, without becoming excessively attached.
Pleasure and emotional sensations are processed in a lower section of the brain called the limbic system. The limbic system controls the hypothalamus, which in turn controls the hormonal levels and the regulation of the autonomic (involuntary) nervous system functions, such as heart rate, blood pressure, and breathing. Therefore, soothing stimulation to this part of the brain actually helps regulate and relax these hormones and processes,' and there is some indication that it actually helps us live longer and stay healthier.'
It has been suggested that the segregation in humans between the cerebral cortex (conscious thought centers) and the limbic system has resulted in self-destructive and violent tendencies in modern humans.10 The connection between the cortex and limbic system is conducive to grace of movement, as there is no separation of mind and body to "check" movements and impulses, which can make them overly controlled or awkward. This segregation is nonexistent in other animals.
Pleasure invites us to expand, while pain generally makes us contract. If we are to expand from the fixed form of the material world into limitless consciousness, pleasure may be one of the first steps along that path, inviting consciousness to travel through the entire nervous system as well as to reach out toward others. In addition, pleasure invites surrender, which is a necessary process for spiritual awakening.
Pleasure helps the mind and body establish better communication. Through pleasure, we learn to relax and release tension. Impulses then flow freely throughout the whole organism, without fear of suppression. Gradually these impulses create rhythmic, coherent patterns soothing to the whole nervous system.
Pleasure allows us to tune into our senses. It is emphasized in some Buddhist and Hindu belief systems that both pleasure and the senses are misleading-that through sensation we deprive ourselves of knowing the true nature of reality. Yet the senses are the very extension of that consciousness that seeks to know. If our senses truly deprived us of reality,, would we not all be better off blind, deaf, and tasteless? Is this not senseless instead of sensible? Our subtler senses may allow us to see the inner planes, but the dulling or repression of the gross senses is no way to achieve this! Extrasensory perception is only sensation in its most refined aspect. How else do we become sensitive? As Alan Watts wrote: "Ascetic spirituality is a symptom of the very disease which it intends to cure. "
Sensation is a valuable information source for all levels of consciousness. It provides the raw data that eventually becomes information, stored and analyzed by the brain. Ignoring bodily sensations cuts us off from the valuable feelings and emotions that play a part in transferring information to the brain and in moving psychic and physiological energy through the body. Sensations are the building blocks of our feelings and emotions. Without them we are lifeless and disconnected.
Pleasure and sensation are essential features of the second chakra. If desire is the seed of movement, then pleasure is the root of desire, and sensation is the medium of pleasure. Pleasure is essential for the health of the body, the rejuvenation of spirit, and the healing of our personal and cultural relationships.
Unfortunately, we are taught to beware of pleasure, that it's a dangerous temptress waiting to lure us away from our true path. We are taught to repress our need for pleasure, and in so doing, repress our natural bodily impulses, and once again, segregate mind and body. We don't easily allow ourselves enjoyment of even the simple pleasurestime for a little extra sleep, a leisurely walk, or comfortable clothing. These stringent measures arise from the mind, but seldom from the body. We then may experience a backlash in our emotions.
EMOTIONS
Emotions (from the Latin movere "to move" and e meaning "out") promote the evolution of consciousness through the body. When we emote, we are moving energy out of the unconsciousness, through the body, and into the conscious mind. This flow of consciousness charges the body, cleanses it, and heals it. It is a movement of our life force through which we achieve change. We are back to the basic elements of the second chakra: movement and change.
In a preverbal child, emotional expression is the only language spoken or understood-the only means for a child to express his inner state. When emotions are appropriately mirrored by adult caretakers, a child forms a reasonable emotional identity. This emotional identity enables us to identify different emotional states later in life, both in ourselves and others.
Emotions are inherently tied in with movement. We repress feelings by restricting movement, and conversely, movement can free the emotional holding that causes chronic tension. We can think of the basis of emotion as wanting to move away from that which is painful, and toward that which is pleasurable. Emotions are a complex, instinctual reaction to pleasure and pain.
They begin in the unconscious and, through movement, are allowed to come into consciousness. To block an emotion, we restrict movement. Then the emotion may remain in the unconscious-meaning we are unaware of it-yet still wreak havoc on our lives. It is acting from unconscious motivations that so often gets people in trouble.
It takes energy to repress emotion, so releasing emotions releases tension (if done appropriately). Absence of tension creates a harmonic flow within the body/mind. This creates pleasure of an even deeper level, allowing deeper connections with others.
The suppression of primary pleasures creates a need for overindulgence, turning pleasure into pain. Pain is an indication that we are going in the wrong direction. The suppression of pleasure creates a deprivation in the body that demands more of our consciousness than it deserves. Only through satisfaction and resolution can our awareness evolve safely to broader levels. It is said of Kama, the Hindu God equivalent to Eros: "Kama is worshipped by the yogis, for he alone, when pleased, can free the mind from desire. 12
Pleasure and emotions are the root of desire. Through desire we create movement. Through movement we create change. Consciousness thrives on change. This is the essence and function of the second chakra.
SEXUALITY
Lust, the primal seed and germ of the spirits, existed first ... The seers, looking into their hearts, discovered the kinship of the existent and the nonexistent.
Wheels of Life Page 10