This section is from the "May I Answer That?" book, by Sri Swami Sivananda. Also available from Amazon: May I Answer That?
You will have to take the Kundalini to the Sahasrara Chakra through the practice of Yoni Mudra. If you become absolutely desireless, if the Vasanas are destroyed in toto, Kundalini will ascend by itself without any effort, through the force of purity.
Kundalini will drop down by itself through the force of Prarabdha. It will stop at each Chakra by itself. You need not exert to fix it anywhere. It is better you stay under the proper guidance of a Yogi Guru to learn all these Yogic mysteries and secrets. Try to get ethical perfection before you attempt to awaken the Kundalini and take it to Sahasrara. When you are in the path and when you are sincerely doing Sadhana or Yogic practices, you yourself will know how to take the Kundalini from one Chakra to another. Refer to my book Kundalini Yoga for detailed instructions.
The universe is not an accidental combination of atoms. The theory of evolution differs according to the different schools of philosophy. The most accepted view, however, is that of the Vedanta. According to it, the universe is a systematic organic whole directed by a supremely intelligent and omnipotent Being behind it. From the relative standpoint, the universe appears as a gradual unfoldment of the primordial matter into the visible gross effects, this matter being actuated by the all-pervading Consciousness Itself. The effects of this matter are, objectively, the five principles of sound, touch, form, taste and smell, giving rise to ether, air, fire, water and earth, and subjectively, the subconscious, the mind, the intellect, the ego, the sense-organs of perception and action, the vital energies and the physical body. All these effects appear as realities, though they are not so actually, because they are based on the one Reality which is the omnipresent Pure Consciousness. From the absolute standpoint, there is no substantial universe at all, except the temporary external form taken by the fluctuating imagination of the mental consciousness within.
Clairvoyance and clairaudience are not always automatic processes. Unless the Master directs his attention towards someone, he need not necessarily be aware of the seeker's mentality and doubts. Imagine a seer or a Perfect Master who is ever aware of what everybody thinks! A Siddha does see and hear everything in Samadhi. This everything comes then to mean the Self or Atman or Supreme Consciousness where the individual thoughts and words cease to exist as such.
Powers like thought-reading do not necessarily connote perfection; and perfection cannot be vetoed by the absence of these powers. A Perfect Master can acquire these powers if he so wills; but you cannot force him to.
 
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