Kundalini (ku??alini, Sanskrit: ?????????) literally means coiled.

In yoga, a "c
orporeal energy"[1] - an unconscious, instinctive or libidinal force or Shakti,
lies coiled at the base of the spine.[2][3][4] It is envisioned either as a godd
ess or else as a sleeping serpent, hence a number of English renderings of the t
erm such as 'serpent power'. The kundalini resides in the sacrum bone in three a
nd a half coils and has been described as a residual power of pure desire.[5]
Contents
[hide]
* 1 Description
* 2 Meaning
* 3 Etymology
* 4 Awakening of the kundalini
o 4.1 Different approaches
o 4.2 Preparedness
o 4.3 Unpreparedness
o 4.4 Physical effects
* 5 Comparisons with other religious systems
o 5.1 Vajrayana Buddhism
* 6 Western interpretation
o 6.1 New Age
o 6.2 Psychiatry (Brain waves)
* 7 References
* 8 Bibliography
* 9 External links
[edit] Description
Kundalini is described as a sleeping, dormant potential force in the human organ
ism.[6] It is one of the components of an esoteric description of man's 'subtle
body', which consists of nadis (energy channels), chakras (psychic centres), pra
na (subtle energy), and bindu (drops of essence).
Kundalini is described as being coiled up at the base of the spine, usually with
in muladhara chakra. The image given is that of a serpent coiled 3 and a half ti
mes around a smokey grey lingam. Each coil is said to represent one of the 3 gun
as, with the half coil signifying transcendence.
Through meditation, and various esoteric practices, such as kundalini yoga, laya
-yoga,[7] and kriya yoga, the kundalini is awakened, and can rise up through the
central nadi, called sushumna, that rises up inside or alongside the spine. The
progress of kundalini through the different chakras leads to different levels o
f awakening and mystical experience, until the kundalini finally reaches the top
of the head, Sahasrara chakra, producing an extremely profound mystical experie
nce.
[edit] Meaning
A number of descriptions exist that attempt to describe exactly what the kundali
ni experience is.
Sri Ramana Maharshi maintained that the kundalini energy is nothing but the natu
ral energy of the Self, where Self is the universal consciousness (Paramatma) pr
esent in every being, and that the individual mind of thoughts cloaks this natur
al energy from unadulterated expression. Advaita teaches that Self-realization,
enlightenment, God-consciousness, nirvana and kundalini awakening are all the sa
me thing, and self-inquiry meditation is considered a very natural and simple me
ans of reaching this goal.[8]
Swami Vivekananda described kundalini briefly in London during his lectures on R
aja Yoga as follows:[9]
"According to the Yogis, there are two nerve currents in the spinal column, call
ed Pingala and Ida, and a hollow canal called Sushumna running through the spina
l cord. At the lower end of the hollow canal is what the Yogis call the "Lotus o
f the kundalini". They describe it as triangular in form in which, in the symbol
ical language of the Yogis, there is a power called the kundalini, coiled up. Wh
en that kundalini awakes, it tries to force a passage through this hollow canal,
and as it rises step by step, as it were, layer after layer of the mind becomes
open and all the different visions and wonderful powers come to the Yogi. When
it reaches the brain, the Yogi is perfectly detached from the body and mind; the
soul finds itself free. We know that the spinal cord is composed in a peculiar
manner. If we take the figure eight horizontally (8) there are two parts which a
re connected in the middle. Suppose you add eight after eight, piled one on top
of the other, that will represent the spinal cord. The left is the Ida, the righ
t Pingala, and that hollow canal which runs through the centre of the spinal cor
d is the Sushumna. Where the spinal cord ends in some of the lumbar vertebrae, a
fine fibre issues downwards, and the canal runs up even within that fibre, only
much finer. The canal is closed at the lower end, which is situated near what i
s called the sacral plexus, which, according to modern physiology, is triangular
in form. The different plexuses that have their centres in the spinal canal can
very well stand for the different "lotuses" of the Yogi."
[edit] Etymology
According to well-known teacher and translator Eknath Easwaran, kundalini means
"the coiled power," a force which ordinarily rests at the base of the spine, des
cribed as being coiled there like a serpent.[10]
[edit] Awakening of the kundalini
The kundalini rises from muladhara chakra up a subtle channel at the base of the
spine (called Sushumna), and from there to top of the head merging with the sah
asrara, or crown chakra. When kundalini Shakti is conceived as a goddess, then,
when it rises to the head, it unites itself with the Supreme Being (Lord Shiva).
Then the aspirant becomes engrossed in deep meditation and infinite bliss.[11][
12]
The arousing of kundalini is said by some to be the one and only way of attainin
g Divine Wisdom. Self-Realization is said to be equivalent to Divine Wisdom or G
nosis or what amounts to the same thing: self-knowledge.[13] The awakening of th
e kundalini shows itself as "awakening of inner knowledge" and brings with itsel
f "pure joy, pure knowledge and pure love."
[edit] Different approaches
The question arises: how is this awakening triggered? There are two broad approa
ches to kundalini awakening: active and passive. The active approach involves sy
stematic physical exercises and techniques of concentration, visualization, pran
ayama and meditation under the guidance of a competent teacher. These techniques
come from any of the four main branches of yoga but for this purpose could be t
ermed kundalini yoga. The passive approach is instead a path of surrender where
one lets go of all the impediments to the awakening rather than trying to active
ly awaken the kundalini. A chief part of the passive approach is shaktipat where
one person's kundalini is awakened by another who already has the experience. S
haktipat only raises the kundalini temporarily but gives the student an experien
ce to use as a basis.[14]
The experience of kundalini awakening can happen when one is either prepared or
unprepared.[15]
[edit] Preparedness
According to Hindu tradition, in order to be able to integrate this spiritual en
ergy, a period of careful purification and strengthening of the body and nervous
 system is usually required beforehand.[16] Yoga and Tantra propose that kundali
ni energy can be "awakened" by a guru (teacher), but body and spirit must be pre
pared by yogic austerities such as pranayama, or breath control, physical exerci
ses, visualization, and chanting. Patanjali emphasised a firm ethical and moral
foundation to ensure the aspirant is comfortable with a reasonable degree of dis
cipline and has a serious intention to awaken their full potential. The student
is advised to follow the path in an openhearted manner.[15]
[edit] Unpreparedness
The kundalini can also awaken spontaneously, for no obvious reason or triggered
by intense personal experiences such as accidents, near death experiences, child
birth, emotional trauma, extreme mental stress, and so on. Some sources attribut
e spontaneous awakenings to the "grace of God", or possibly to spiritual practic
e in past lives.[15]
A spontaneous awakening in one who is unprepared or without the assistance of a
good teacher can result in an experience which has been termed as "kundalini cri
sis", "spiritual emergency" or "kundalini syndrome". The symptoms are said to re
semble those of kundalini awakening but are experienced as unpleasant, overwhelm
ing or out of control. Unpleasant side effects are said to occur when the practi
tioner has not approached kundalini with due respect and in a narrow egotistical
manner. Kundalini has been described as a highly creative intelligence which dw
arfs our own. Kundalini awakening therefore requires surrender; it is not an ene
rgy which can be manipulated by the ego.[15]
[edit] Physical effects
Physical effects are believed to be a sign of kundalini awakening by some,[17] b
ut described as unwanted side effects pointing to a problem rather than progress
by others.[16] Some of the more common signs and symptoms of an awakened kundal
ini include:
* Involuntary jerks, tremors, shaking, itching, tingling, and crawling sensa
tions, especially in the arms and legs
* Energy rushes or feelings of electricity circulating the body
* Intense heat (sweating) or cold, especially as energy is experienced passi
ng through the chakras
* Spontaneous pranayama, asanas, mudras and bandhas
* Visions or sounds at times associated with a particular chakra
* Diminished sexual desire or a state of constant orgasm
* Emotional purgings in which particular emotions become dominant for short
periods of time.[18]
* Depression
* Pressure inside the skull and headache
* Bliss, feelings of infinite love and universal connectedness, transcendent
awareness
A personal experience was described by Brian Van de Horst: he felt an activity a
t the base of his spine starting to flow so he relaxed and allowed it to happen.
A feeling of surging energy began traveling up his back, at each chakra he felt
an orgasmic electric feeling like every nerve trunk on his spine beginning to f
ire. D. R. Butler describes a similar experience accompanied by a wave of euphor
ia and happiness softly permeating his being. He described the surging energy as
being like electricity but hot, traveling from the base of his spine to the top
of his head. He also reported that the more he analyzed the experience, the les
s it occurred.[19]
Reports about the Sahaja Yoga technique of kundalini awakening suggest the pract
ice can result in a cool breeze felt on the fingertips as well as on the fontane
l bone area.[5][20] One study has measured a drop in temperature on the palms of
the hands resulting from this technique.[17]
[edit] Comparisons with other religious systems
[edit] Vajrayana Buddhism
The tantras of Vajrayana manage a system which is very similar to the Indian sys
tems of kundalini yoga, in that they too manage a series of subtle channels, sub
tle winds, wheels and subtle drops, and they refer to a force known as kandali w
hich must be raised up the central channel. However, there are a number of diffe
rences. Firstly, the descriptions are mostly about 'red bodhicitta', that reside
s in the lower chakras, and 'white bodhicitta', that resides in the crown. The '
inner fire' is ignited, through practices such as Tummo, which causes all the wi
nds in the body to enter and rise up the central channel. When the fire reaches
the crown of the head, the white bodhicitta melts and flows down to the lower ch
akras, producing profound spiritual experiences of bliss and emptiness.[21]
This practice of 'inner fire' is seen as a preliminary yoga to a further set of
practices; obtaining the 'Illusory body', and obtaining the 'Clear Light', as we
ll as practices such as dream yoga, and consciousness projection.
[edit] Western interpretation
Kundalini is considered an interaction of the subtle body along with chakra ener
gy centers and nadis channels. Each chakra is said to contain special characteri
stics [22] and with proper training, moving kundalini energy 'through' these cha
kras can help express or open these characteristics.
Sir John Woodroffe (pen name Arthur Avalon) was one of the first to bring the no
tion of kundalini to the West. As High Court Judge in Calcutta, he became intere
sted in Shaktism and Hindu Tantra. His translation of and commentary on two key
texts was published as The Serpent Power. Woodroffe rendered kundalini as "Serpe
nt Power" for lack of a better term in the English language but "kundala" in San
skrit means "coiled".[23]
Western awareness of the idea of kundalini was strengthened by the Theosophical
Society and the interest of the psychoanalyst Carl Jung (1875 1961)[2]. "Jung's se
minar on kundalini yoga, presented to the Psychological Club in Zurich in 1932,
has been widely regarded as a milestone in the psychological understanding of Ea
stern thought. Kundalini yoga presented Jung with a model for the development of
higher consciousness, and he interpreted its symbols in terms of the process of
individuation".[24]
Sri Aurobindo was the other great authority scholar on Kundalini parallel to Sir
John Woodroffe, with a somewhat different viewpoint, according to Mary Scott (w
ho is herself a later day scholar on Kundalini and its physical basis) and was a
member of the Theosophical Society.[25]
Another populariser of the concept of kundalini among Western readers was Gopi K
rishna. His autobiography is entitled Kundalini: The Evolutionary Energy in Man.
[26] According to one writer his writings influenced Western interest in kundali
ni yoga.[27]
In the early 1930s two Italian scholars, Tommaso Palamidessi and Julius Evola, p
ublished several books with the intent of re-interpreting alchemy with reference
to yoga.[28] Those works had an impact on modern interpretations of Alchemy as
a mystical science. In those works, kundalini is called an Igneous Power or Serp
entine Fire.
Other well-known spiritual teachers who have made use of the idea of kundalini i
nclude Swami Rudrananda (Rudi), Yogi Bhajan, Osho, George Gurdjieff, Paramahansa
Yogananda, Swami Sivananda Radha who produced an English language guide of Kund
alini Yoga methods, Swami Muktananda, Bhagawan Nityananda, Nirmala Srivastava (S
hri Mataji Nirmala Devi), Samael Aun Weor and Lord Sri Akshunna.
[edit] New Age
Kundalini references may commonly be found in a wide variety of derivative "New
Age" presentations, such as Shirley MacLaine's, and is a catchword that has been
adopted by many new religious movements. However, some commentators, such as tr
anspersonal psychologist Stuart Sovatsky,[29] disapprove of New Age authors and
groups who have appropriated certain Yogic Sanskrit terms, such as chakra, kunda
lini, and mantra, and defined them in ways that relate only superficially, if at
all, to the traditional meaning of the words. [30]
[edit] Psychiatry (Brain waves)
Recently, there has been a growing interest within the medical community to stud
y the physiological effects of meditation, and some of these studies have applie
d the discipline of Kundalini Yoga to their clinical settings.[31][32] Some mode
rn experimental research seeks to establish links between kundalini practice and
the ideas of Wilhelm Reich and his followers.[33]
The popularization of eastern spiritual practices has been associated with psych
ological problems in the west. Psychiatric literature notes that "since the infl
ux of eastern spiritual practices and the rising popularity of meditation starti
ng in the 1960s, many people have experienced a variety of psychological difficu
lties, either while engaged in intensive spiritual practice or spontaneously".[3
4] Among the psychological difficulties associated with intensive spiritual prac
tice we find "kundalini awakening", "a complex physio-psychospiritual transforma
tive process described in the yogic tradition".[34] Researchers in the fields of
Transpersonal psychology,[35] and Near-death studies[36][37] have described a c
omplex pattern of sensory, motor, mental and affective symptoms associated with
the concept of kundalini, sometimes called the Kundalini Syndrome.
According to the psychiatrist Carl Jung, "...the concept of Kundalini has for us
only one use, that is, to describe our own experiences with the unconscious..."
[38]
[edit] References
1. ^ For kundalini as "corporeal energy" see: Flood (1996), p. 96.
2. ^ Flood (1996), p. 99.
3. ^ Harper et al. (2002), p. 94
4. ^ McDaniel (2004), p. 103
5. ^ a b Her Holiness Shri Mataji Nirmala Devi Srivastava: "Meta Modern Era",
pages 233-248. Vishwa Nirmala Dharma; first edition, 1995. ISBN 978-8186650059
6. ^ Swami Satyananda Saraswati. Kundalini Tantra.
7. ^ Flood (1996), p. 96.
8. ^ "From The Teachings of Sri Ramana Maharshi, Edited by David Godman". htt
p://www.hinduism.co.za/kundalin.htm.
9. ^ [Complete works of swami vivekananda, http://en.wikisource.org/wiki/The_
Complete_Works_of_Swami_Vivekananda/Volume_1/Raja-Yoga/The_Psychic_Prana]
10. ^ Eknath Easwaran, A Glossary of Sanskrit from the Spiritual Tradition of
India, Berkeley, Blue Mountain Center of Meditation, 1970, p. 5
11. ^ Kundalini Yoga:http://www.siddhashram.org/kundalini.shtml
12. ^ Kundalini Yoga from Swami Sivanandha: http://www.experiencefestival.com/
kundalini
13. ^ Vivekananda, Swami (1915). The Complete Works of Swami Vivekananda. p. 1
85. http://books.google.com/books?id=030TAAAAQAAJ&pg=PA185&dq=The+complete+works
+of+the+Swami+Vivekananda+kundalini#v=onepage&q=&q=&f=false. "...kundalini is th
e one and only way..."
14. ^ Eastman, David T. (1985): "Kundalini Demystified", Yoga Journal, Septemb
er 1985, p.38, California Yoga Teachers Association.
15. ^ a b c d Eastman, David T. (1985): "Kundalini Demystified", Yoga Journal,
September 1985, p.39, California Yoga Teachers Association.
16. ^ a b Paramhans Swami Maheshwarananda, The hidden power in humans, Ibera V
erlag, pages 47, 48. ISBN 3-85052-197-4
17. ^ a b Manocha R, Black D, Ryan J, Stough C, Spiro D, [1] [Changing Definit
ions of Meditation: Physiological Corollorary, Journal of the International Soci
ety of Life Sciences, Vol 28 (1), Mar 2010]
18. ^ Eastman, David T. (1985): "Kundalini Demystified", Yoga Journal, Septemb
er 1985, p.41, California Yoga Teachers Association.
19. ^ Eastman, David T. (1985): "Kundalini Demystified", Yoga Journal, Septemb
er 1985, p.40, California Yoga Teachers Association.
20. ^ Judith Coney, Sahaja Yoga: Socializing Processes in a South Asian New Re
ligious Movement (1999) p55-56
21. ^ K.Gyatso. Tantric Grounds and Paths.
22. ^ Scotton (1996), p. 261-262.
23. ^ Avalon, Arthur (1974). The Serpent Power. Dover Publications Inc.. p. 1.
ISBN 0486230589. http://books.google.com/books?id=VhpKGohCTHgC&pg=PA1&dq=Arthur
+Avalon+The+Serpent+Power+kundala#v=onepage&q=&f=false. "Kundala means coiled."
24. ^ Princeton University Press, Book description to C. G Jung - "The Psychol
ogy of Kundalini Yoga", 1999
25. ^ Author: Scott, Mary, 1906-; Title: Kundalini in the physical world; Impr
int: London ; Boston:Routledge & Kegan Paul, 1983. Description: 275 p. : ill. ;
22 cm. Bibliography: p. 259-263. ISBN 0710094175
26. ^ Krishna, Gopi (1971) Kundalini: The Evolutionary Energy in Man. Boulder,
Colorado: Shambhala
27. ^ For quotation "Western interest at the popular level in kundalini yoga w
as probably most influenced by the writings of Gopi Krishna, in which kundalini
was redefined as a chaotic and spontaneous religious experience." see: McDaniel,
p. 280.
28. ^ Palamidessi Tommaso, Alchimia come via allo Spirito, ed. EGO, 1948 Turin
29. ^ Yoga Journal. Jul-Aug 1985. p. 42. http://books.google.com/books?id=a-sD
AAAAMBAJ&pg=PA42&dq=Stuart+Slovatsky#v=onepage&q=Stuart%20Sovatsky&f=false. "I j
ust wanted to talk to someone who would understand about kundalini and wouldn't
think I was crazy..."
30. ^ Sovatsky, pg. 160
31. ^ Lazar et al. (2000).
32. ^ Cromie (2002)
33. ^ Rudra, Kundalini (1993 in German)
34. ^ a b Turner et al.,pg. 440
35. ^ Scotton (1996)
36. ^ Y. Kason, Farther Shores, Exploring How Near-Death, Kundalini and Mystic
al Experiences Can Transform Ordinary Lives, iUniverse (2000)
37. ^ Greyson (2000)
38. ^ Hayman, Ronald (2002). A Life of Jung. W. W. Norton & Co.. p. 304. ISBN
0393323221. http://books.google.com/books?id=k5XyKOJE9YMC&pg=PA304&dq=A+Life+of+
Jung+Christiana+and+Kundalini#v=onepage&q=&f=false. "...the concept of Kundalini
has for us only one use..."
[edit] Bibliography
* Eastman, David T. (1985): "Kundalini Demystified", Yoga Journal, September
1985, pp. 37 43, California Yoga Teachers Association.
[edit] External links
* Kundalini at the Open Directory Project
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