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#4: Awakening the Kundalini energy: After one is well established in the
abilitytobalancethePranabetweenIdaandPingala(section#2),andcausingit
to flow in Sushumna (section #3), the resulting sense of peace and joy is the
foundationforthenextstep,whichisawakeningtheKundaliniitself.

Kundalini Awakening is for all: Regardless of what religious, spiritual, or

meditation tradition one follows, the awakening of this Kundalini energy, by
whatever name you call it, is a most innate and essential part of spiritual
advancement,unfoldment,orrealization.Itmayseemdifferentwhencoloredby
different cultures, but the fundamental experience of the energy is there
nonetheless.

Preparationisimperative:Itiseasytoreadthedescriptionsinthebooksabout
KundaliniAwakeningandtheunionofShivaandShakti,andtowanttohavethis
immediately. This seems to be a natural desire, that is useful if properly
channeledintothemotivationtodothepractices.However,itisimperativethat
one be prepared for the energy that may be released in such an experience. If
oneisnotready,itcanbelikeputtingtoomuchelectricitythroughasmallwire
orfuse,andthatisnotusefulinthelongrung.Itisfarbettertobeprepared,to
make the body a healthy vehicle, the breath a balanced channel of energy, and
themindanintellectuallyandemotionallystableconduitfortheexperience.This
involves diet, exercise, and cleansing practices, including systematic
introspectionandthevariousbreathingpractices.

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Mediate and immediate methods: When one questions how to awaken
Kundalini, the question usually refers to the specific technique that is used.
However, Kundalini Awakening may ultimately occur with all methods, even
those that do not seem to be directly related to Kundalini. Thus, we have two
general approaches with the various practices, those that are more immediate
andthosethataremoremediate.Thespecificpracticesmayoverlap,orbepart
ofbothapproaches.

Immediatemethods:Immediatemeansdirectnotactingthrougha
secondary agency, method, or practice the quicker, more forceful
approach. The immediate or direct approach might involve the
various asanas, locks, and breathing practices, as well as more
intensemeditationpractices.Itmayinclude Hatha Yoga, Kriya Yoga,
Kundalini Yoga, Raja Yoga, and Tantra Yoga. With these approaches,
itisimportanttohaveexternalguidancesoastolearnproperly.

Mediate methods: Mediate means indirect acting through a

secondary agency, method, or practices the slower, more gentle
approach. The mediate or indirect approach might involve religious
rituals, Bhakti Yoga (devotional), Jnana Yoga (selfenquiry), Karma
Yoga (action in the world), simple mantra chanting, gentler
meditation focusing on more gross level objects. These approaches
are more suited to practice without guidance, though it is beneficial
andrecommended.

Methods of awakening Kundalini: For the intentional, immediate or direct

awakening of Kundalini, there are several categories of practices, and these are
generallychoseninalignmentwithone'sparticularteacherandtradition:

1.Physical:ThesemethodsinvolveHathaYogapostures,Mudras(gestures),
andBandhas(locks).

2.Breath: Vigorous breathing practices (Pranayama), along with the

Bandhas,andbreathretention.

3.Meditation: The intensity of concentration leading to Meditation and

variouslevelsofSamadhi.

4.Mantra:SomeoftheMantraschoolsworkwithsubtlevibrationstoawaken
thevariousaspectsoflatentenergy.

HathaYogaleadstoRajaYoga: It has been mentioned in section #2 that the

purpose of Hatha Yoga is balancing Ida and Pingala. In addition, as is stated in
theHathaYogaPradipika,HathaYogaispreparation for Raja Yoga, which is the
scienceofselfexplorationandmeditation.RajaYogaissuccinctlysummarizedin
theYogaSutrasofPatanjali.(SeealsotheListof196YogaSutras)

Kriyas are signposts: Sometimes there might be bursts of energy, called

Kriyas,whichcauseajoltthroughoutthespine(merudanda)andthebody.They
maybesharp,quick,andmild,ortheymaycomeasapowerfuljoltthatcauses
the body to jump. Such a jolt may come from time to time in meditation,
experienced as a single burst of energy. These often bring varying degrees of
fear,astheymayseemtobeathreattoourexistence.Gradually,astheenergy
is understood and assimilated, the Kriyas come more like a quick wave of
reassuring warmth, which brings a wave of peace. They serve as gentle
remindersofprogressonthespiritualjourney.

KriyasareneitherseizuresnorKundalini: When not understood, these Kriyas

can be confused with seizures because of the way they cause a jolt in the
nervous and muscular systems. Because of the warmth or peaceful feeling that
can come with, or after the Kriyas, they can be confused with Kundalini
Awakening, which they are not. Once again, they may be pleasant experiences
thatserveasinspirationalongthejourney.

Reversing Prana and Apana Vayu: The five Vayus have been explained in
sectionsection#1.OfparticularimportancearePranaVayu,whichisanupward
flowingenergy,andApanaVayu,whichisadownwardflowingenergy.Torepeat
from that section: One of the ways of describing the process of intentional
Kundalini Awakening is that these two energies are intentionally reversed
through a variety of practices. Reversing the energy causes the Kundalini at the
base of the subtle spine to awaken, and to begin to arise. Although this is not
necessarily an easy thing to do, it is very useful to know that there is a basic
simplicitytothisprocess,thatofreversingthesetwoenergyflows.

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ThreepathsofTantra: Of the three paths of Tantra, Kaula Tantra begins with
practices in the first chakra, muladhara chakra, and emphasizes external
practices. Mishra Tantra works more with the middle chakras, dealing both with
the external and internal, while Samaya Tantra works with the upper chakras,
dealingsolelywiththeinternalpractices.

Shaktipata:Along the way, some of the obstacles may be removed, as well as

glimpses of Kundalini Awakening be given through Shaktipata, the gift of
consciousness called grace (kripa) or guru, whereby a transference of energy
happens,somewhatlikeamagnetaffectssomemetalobjects.Itmaycomeina
single,largeburst,thoughmoreoftenitcomesinsmallerexperiencesalongthe
way. As described in section #6, Shaktipata may come after all of the
preparationandpractices,asmeansofremovingthefinalbarrier.

Signs of Kundalini Awakening: There are various signs and symptoms of

Kundalini Awakening, and these may be of varying duration and intensity. Some
of the experiences may seem similar to those of Prana flowing in Sushumna,
though the intensity is quite different. The specific experiences may also vary
from person to person, and the words used to describe the experiences may be
different. The nature of the experience is also affected by the degree to which
the individual chakras are involved in the energy increase. However, there are
somegeneralsignsandsymptomsthatarecommonlyreported:

Involuntaryjerkinessorshakinginthebody
Intensefeelingsofpleasureorbliss
Feelingsofcoldinthebody
Intenseheatinthespine,oraparticularchakra,asifmoltenmetalwere
flowinginthespine
Strikingflowsofenergy,likeelectricityorinternallightningbolts
Feelingslikesnakesorantscrawlingonthebody,particularlyalongthe
spine,orbetweenthefeetandhead
Mudras(handgestures),Bandhas(locks),Asanas(postures),or
Pranayama(breathingpractices)maycomespontaneouslyratherthan
beingintentionallypracticed
Asenseofconfusionoruncertaintyaboutwhatishappeninginthese
experiences
Spontaneousemotionalshiftsormoodswings
Increaseintheexperienceofinnercolorsandlights
Innersounds,suchasmusicalinstruments,buzzing,roaring,orthunder
Wavesofcreative,intellectual,orspiritualinsights

As was noted in section #3, it is useful to be aware of the difference between

SushumnaAwakeningandKundaliniAwakening,asthesearedifferentdegreesof
theflowofenergy.

Integrating the experiences: The more thoroughly one has prepared for the
experience of Kundalini Awakening (as described above), the more naturally it
can be assimilated and integrated. As with preparation, it is important to
continue to work with stabilizing body, breath, and mind. It means eating good
food, having daily exercise, and getting regular sleep. Continuing with life
activities, and being with other people and guides is an important part of the
process. The integration of Kundalini Awakening brings about a positive
reorganizing or transformation of the physical, subtle, mental and emotional
aspects of a person. It does not mean that one is enlightened, but it is an
importantstepalongtheway.

Describing the experience: The results of Kundalini Awakening can defy

description,ormaybedescribedinmanydifferentways,usingthelanguageand
inflections of the individual person. Following is one description of Kundalini
AwakeningfromGopiKrishna,asdescribedinhisbookentitledKundalini:Pathto
HigherConsciousness. Notice that this description involves Kundalini Awakening,
but falls short of merging with the Absolute reality, the completion of the
experienceofoneness(Sayingthisfallsshortisnotmeantasacriticism.Rather,
hiswordswelldescribeacertain stage of practice. He may describe the further
stages elsewhere in his writings. The later stages are captured in quotes at the
end of the section on Kundalini rising to Sahasrara). There still remains a here
and a there, a me and the other objects. There is still an observer, the process
of observing, and the objects being observed. In any case, reading of such an
experience, or better still, experiencing such an experience, can be very
inspiring.

"Suddenly, with a roar like that of a waterfall, I felt a stream of

liquid light entering my brain through the spinal cord. Entirely
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unprepared for such a development, I was completely taken by
surprise but regaining my selfcontrol, keeping my mind on the
point of concentration. The illumination grew brighter and brighter,
the roaring louder, I experienced a rocking sensation and then felt
myselfslippingoutofmybody,entirelyenvelopedinahalooflight.
Itisimpossibletodescribetheexperienceaccurately.Ifeltthepoint
of consciousness that was myself growing wider surrounded by
wavesoflight.Itgrewwiderandwider,spreadingoutwardwhilethe
body, normally the immediate object of its perception, appeared to
haverecededintothedistanceuntilIbecameentirelyunconsciousof
it.Iwas now all consciousness without any outline, without any idea
of corporeal appendage, without any feeling or sensation coming
fromthesenses,immersedinaseaoflightsimultaneouslyconscious
and aware at every point, spread out, as it were, in all directions
without any barrier or material obstruction. I was no longer myself,
or to be more accurate, no longer as I knew myself to be, a small
point of awareness confined to a body, but instead was a vast circle
of consciousness in which the body was but a point, bathed in light
andinastateofexultationandhappinessimpossibletodescribe."

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This site is devoted to presenting the ancient SelfRealization path of the

Tradition of the Himalayan masters in simple, understandable and beneficial
ways, while not compromising quality or depth. The goal of our sadhana or
practicesisthehighestJoythatcomesfromtheRealizationindirect experience
of the center of consciousness, the Self, the Atman or Purusha, which is one
and the same with the Absolute Reality. This SelfRealization comes through
Yoga meditation of the Yoga Sutras, the contemplative insight of Advaita
Vedanta, and the intense devotion of Samaya Sri Vidya Tantra, the three of
which complement one another like fingers on a hand. We employ the classical
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