The duty of the Yogin is to gather together or control the five Pranas--the life force of the Kundalini--that the dynamic energy of the Kundalini may be used to awaken the static energy of it, as one Kundalini energy will move the other energy.

When the Kundalini awakens or moves, what then remains? What will become of the Kundalini? She will go to the Six Chakras and also remain at her place. As steam is converted from water by heat and again returns to it, so rises the dynamic energy of

the Kundalini, which goes up to the different Chakras and returns again and again.. While she will reach to the Sahasrara, still she will be at her home at the Muladhara Chakra.

The Kundalini power can only be known by Master Yogins, but some times even ordinary Yogins can see it, however not as clearly, as long as the inner eye is not open. When the Yogin has opened the inner eye, then he sees the different Chakras and the energy of the Kundalini, which is Life of Life, and Light of Lights.

The following Masterly and Scientific explanation of the Kundalini is by Prof. P. Mukhyopadhyaya, and was written for Arthur Avalon and brought out in his book.

"The Serpent Power," pp. 302-313.

I here acknowledge my thanks for the use of this explanation, and I wish that every student of Yoga would read "The Serpent Power." R. S. Gherwal.

"When you say that Kundali Shakti is the primordial Shakti at rest, I am led to think of an analogy (and it may be more than an analogy) in modern science. Cosmic energy in its physical aspect may be considered either as static or as dynamic, the former being

a condition of equilibrium, the latter a condition of motion or change of relative position. Thus a material thing apparently at rest (there being no absolute rest except in pure Consciousness or Chit) should be regarded as energy or Shakti equilibrated, the. various elements of it holding one another in check (or, as the mathematicians will say, the algebraic sum of the forces being zero). Of course, in any given case the equilibrium is relative rather than absolute. The important thing to note is this polarisation of Shakti into two forms--static and dynamic.

"In the tissues of a living body, again, the operative energy (whatever the nature of that may be, whether we believe in a special 'vital force' or not) polarises itself into two similar forms--anabolic and katabolic--one tending to change and the other to conserve the tissues, the actual condition of the tissues being simply the resultant of these two coexistent or concurrent activities.

"In the mind or experience also this polarisation or polarity is patent to reflection. In my own writings [**] I have constantly urged: