Chapter 24 Kundalini and Worldviews 4

Joan Harrigan in her book “Kundalini Vidya: The Science of Spiritual Transformation” provides a summary of five worldviews which are taken from a different stance than those of James Soloman. Where Soloman identifies five world views, three of which are (1) naturalism (2) theism (3) new age, they are presented from a perspective of a Christian, where Harrigan presents her worldviews from the perspective of one educated and deeply rooted in the Eastern Religions. Note the differences.

Scientific Materialism Empirical
The goal of this person is health and happiness. Their focus

is on the external world. Of importance to them would be that which is quantitative, measurable, concrete, verifiable rational and objective. They may have an extrinsic social religion, but not likely be involved in intrinsic religious matters. The ego is the mediator of superego and id. They would include such people as Descartes, Newton, Watson, Darwin, Piaget, Freud.

Scientific Materialism Humanistic

The goal of this person would be self-actualization but also health oriented. Of importance to them would be that which is respectful to human growth, improving, growing and developing the whole person to their full potential. They would normally be inclined towards secular humanism and existentialism, with morals and ethics based on relativism, not on religion. Humanistic values such as empathy, sensitivity, compassion, respect for human worth, would be important to them. They see self as ego, and would focus on individuality,or the personal. They would include such people as Rogers, Shultz, Berne, Fromn, Perls, Glasser.

Transcendent Dualism Metaphysical
The goal of this person would be to achieve ultimate states

of consciousness. Of importance to them would be fields of the psycho-spiritual, trans-personal  interpersonal, the exploration of inner states and inner enfoldment, paranormal skill development, intuitive knowing, energy work, expansion of consciousness, synchronicity, archetypal symbols and metaphors. They would normally be inclined towards a spirituality of the false and true selves, communion with the universe and the direct experience relating thereto. They see the ego as the centre of the conscious mind but the true inner self as source of wisdom and wholeness. They would include such people as Maslow, Jung, Einstein, Plato.

Transcendent Dualism Intrinsic Religious

The goal of this person would be to follow a spiritual path by seeking the underlying reality versus the extrinsic. Of importance to them would be pursuing prayer, acceptance, surrender, faith and beliefs, miracles, grace, altruism, good and evil, I/Thou devotion, absolute ethics and virtues, higher levels of consciousness. opportunities to grow. They would be strongly inclined towards theism (belief in God) including mystical experiences of the Divine. They see the importance of ego strengthening and then transcending ego. They would include people like the saints from various religious traditions, Mother Theresa, Rumi, Kabir, Samkhya.

Spiritual Idealism Monistic
The goal of this person would be to pursue the direction of

self-realization, a unitary or pure consciousness, enlightenment. Of importance to them would be moving in the direction of an undifferentiated underlying unity with all things, letting go of all that is false and of limited identification, to see truly that our transitory world is illusory, that the “One” manifests into many, seeing beyond space and time, seeing that there is nothing to get, beyond mind, beyond phenomena, beyond religion. Their spirituality would be beyond institutional religions towards a manifestation of “all is one”. They are beyond ego into the higher self which is the centre of consciousness. They would include people like Advaita Vedanta, Shankara, Kashmir Shaivism, Dzogchen, Non-duel mystics.

I don’t believe Harrigan intended for us to look upon these

different worldviews as a succession from an inferior to the superior, although I suspect some may interpret it that way. We tend to have an automatic bias for the worldview that we most identify with ourselves, but such a bias, I suspect, is the product of the ego which loves to see itself as an ideal permanent fixture superior to that which is not a perfect reflection of itself.

Despite this, Harrigan does go into a lot of details, as other

spiritual writers do, on the importance of practicing certain qualities of life style in order to engage kundalini and to provide the best results with the least stress to our physical and subtle bodies. In summary these attributes are:

Sattva or the quality of peace 

Rajas or the quality of activity

Tamas or the quality of inertness.

All of these were mentioned in detail in  Chapter 12 on Essential Human Qualities.

One has to have an understanding of these three qualities in order to develop a lifestyle that is supportive of a healthy kundalini process. People on a spiritual path are encouraged to develop and grow in sattvic ideals, thoughts, emotions, desires and behaviors. As a result, to move into a more healthy and effective kundalini process, we need to choose those activities that are sattivic, and avoid those that are rajasic and tamasic.

I don’t think Harrigan’s intention is to co-relate these three qualities with a particular worldview. Kundalini does not restrict itself to a particular worldview.