Kundalini

In Hinduism, Kundalini (Sanskrit: कु लनी kuṇḍalinī,

pronunciation  , "coiled snake") is a form of divine feminine
energy (or shakti) believed to be located at the base of the spine,
in the muladhara. It is an important concept in Śhaiva Tantra,
where it is believed to be a force or power associated with the
divine feminine or the formless aspect of the Goddess.[1] This
energy[2] in the body, when cultivated and awakened through
tantric practice, is believed to lead to spiritual liberation.
Kuṇḍalinī is associated with Parvati or Adi Parashakti, the
supreme being in Shaktism; and with the goddesses Bhairavi and
Kubjika.[3][4] The term, along with practices associated with it,
was adopted into Hatha yoga in the 9th century.[5] It has since
then been adopted into other forms of Hinduism as well as
modern spirituality and New age thought.
Kundalini, chakras, and nadis
Kuṇḍalinī awakenings have been described as occurring by means
of a variety of methods. Many systems of yoga focus on
awakening Kuṇḍalinī through: meditation; pranayama breathing; the practice of asana and chanting
of mantras.[6] Kundalini Yoga is influenced by Shaktism and Tantra schools of Hinduism. It derives
its name from its focus upon the awakening of kundalini energy through regular practice of Mantra,
Tantra, Yantra, Asanas or Meditation.[6][7] The Kuṇḍalinī experience is frequently reported to be a
distinct feeling of electric current running along the spine.[8][9][10]

Contents
Etymology
In Shaiva Tantra
Description
Kundalini experiences
Invoking Kundalini experiences
Hatha yoga
Shaktipat
Kundalini awakening
Religious interpretations
Indian interpretations
Western significance
New Age
Psychology
See also
References
Further reading
External links
Etymology
The concept of Kuṇḍalinī is mentioned in the Upanishads (9th – 7th centuries BCE).[11] The Sanskrit
adjective kuṇḍalin means "circular, annular". It is mentioned as a noun for "snake" (in the sense of
"coiled") in the 12th-century Rajatarangini chronicle (I.2). Kuṇḍa (a noun meaning "bowl, water-pot"
is found as the name of a Nāga (serpent deity) in Mahabharata 1.4828). The 8th-century
Tantrasadbhava Tantra uses the term kundalī, glossed by David Gordon White as "she who is ring-
shaped".[12]

The use of kuṇḍalī as a name for Goddess Durga (a form of Shakti) appears often in Tantrism and
Shaktism from as early as the 11th century in the Śaradatilaka.[13] It was adopted as a technical term
in Hatha yoga during the 15th century, and became widely used in the Yoga Upanishads by the 16th
century. Eknath Easwaran has paraphrased the term as "the coiled power", a force which ordinarily
rests at the base of the spine, described as being "coiled there like a serpent".[14]

In Shaiva Tantra
Kuṇḍalinī arose as a central concept in Shaiva Tantra, especially
among the Śākta cults like the Kaula. In these Tantric traditions,
Kuṇḍalinī is "the innate intelligence of embodied
Consciousness".[15] The first possible mention of the term is in
the Tantrasadbhāva-tantra (eighth century), though other
earlier tantras mention the visualization of Shakti in the central
channel and the upward movement of prana or vital force (which
is often associated with Kuṇḍalinī in later works).[16] According to
Statues of Shiva and Shakti at
David Gordon White, this feminine spiritual force is also termed
Kamakhya temple, one of the oldest
bhogavati, which has a double meaning of "enjoyment" and
Shakti Peethas, important shrines in
"coiled" and signifies her strong connection to bliss and pleasure, Shaktism, the goddess-focused
both mundane physical pleasure and the bliss of spiritual Hindu tradition
liberation (moksha), which is the enjoyment of Shiva's creative
activity and ultimate union with the Goddess.[17]

In the influential Shakta tradition called Kaula, Kuṇḍalinī is seen as a "latent innate spiritual power",
associated with the Goddess Kubjika (lit. "the crooked one"), who is the supreme Goddess (Paradevi).
She is also pure bliss and power (Shakti), the source of all mantras, and resides in the six chakras
along the central channel. In Shaiva Tantra, various practices like pranayama, bandhas, mantra
recitation and tantric ritual were used in order to awaken this spiritual power and create a state of
bliss and spiritual liberation.[4][17]

According to Abhinavagupta, the great tantric scholar and master of the Kaula and Trika lineages,
there are two main forms of Kuṇḍalinī, an upward moving Kuṇḍalinī (urdhva) associated with
expansion, and a downward moving Kuṇḍalinī (adha) associated with contraction.[18] According to
the scholar of comparative religion Gavin Flood, Abhinavagupta links Kuṇḍalinī with "the power that
brings into manifestation the body, breath, and experiences of pleasure and pain", with "the power of
sexuality as the source of reproduction" and with:

"the force of the syllable ha in the mantra and the concept of aham, the supreme
subjectivity as the source of all, with a as the initial movement of consciousness and m its
final withdrawal. Thus we have an elaborate series of associations, all conveying the
central conception of the cosmos as a manifestation of consciousness, of pure subjectivity,
with Kuṇḍalinī understood as the force inseparable from consciousness, who animates
creation and who, in her particularised form in the body, causes liberation through her
upward, illusion-shattering movement."[18]
Description
According to William F. Williams, Kundalini is a type of religious
experience within the Hindu tradition, within which it is held to
be a kind of "cosmic energy" that accumulates at the base of the
spine.[19]

When awakened, Kundalini is described as rising up from the

muladhara chakra, through the central nadi (called sushumna)
inside or alongside the spine reaching the top of the head. The
progress of Kundalini through the different chakras is believed to
achieve different levels of awakening and a mystical experience,
until Kundalini finally reaches the top of the head, Sahasrara or
crown chakra, producing an extremely profound transformation
of consciousness.[8]:5–6

Swami Sivananda Saraswati of the Divine Life Society stated in

his book Kundalini Yoga that "Supersensual visions appear
before the mental eye of the aspirant, new worlds with Detail of manuscript painting of a
indescribable wonders and charms unfold themselves before the yogin in meditation, showing
Yogi, planes after planes reveal their existence and grandeur to Kundalini serpent coiled in belly
the practitioner and the Yogi gets divine knowledge, power and around Sushumna Nadi below
bliss, in increasing degrees, when Kundalini passes through Chakras
Chakra after Chakra, making them to bloom in all their
glory..."[20]

Reports about the Sahaja Yoga technique of Kundalini awakening state that the practice can result in
a cool breeze felt on the fingertips as well as the fontanel bone area.[21][22]

Kundalini experiences

Invoking Kundalini experiences

Yogis such as Muktananda consider that Kundalini can be awakened by shaktipat (spiritual
transmission by a Guru or teacher), or by spiritual practices such as yoga or meditation.[23]

The passive approach is instead a path of surrender where one lets go of all the impediments to the
awakening rather than trying to actively awaken Kundalini. A chief part of the passive approach is
shaktipat where one individual's Kundalini is awakened by another who already has the experience.
Shaktipat only raises Kundalini temporarily but gives the student an experience to use as a basis.[24]

He subsequently came to believe "As the ancient writers have said, it is the vital force or prana which
is spread over both the macrocosm, the entire Universe, and the microcosm, the human body... The
atom is contained in both of these. Prana is life-energy responsible for the phenomena of terrestrial
life and for life on other planets in the universe. Prana in its universal aspect is immaterial. But in the
human body, Prana creates a fine biochemical substance which works in the whole organism and is
the main agent of activity in the nervous system and in the brain. The brain is alive only because of
Prana...[25]
 ...The most important psychological changes in the character of an enlightened person
would be that he or she would be compassionate and more detached. There would be less
ego, without any tendency toward violence or aggression or falsehood. The awakened life
energy is the mother of morality, because all morality springs from this awakened energy.
Since the very beginning, it has been this evolutionary energy that has created the concept
of morals in human beings.

The American comparative religions scholar Joseph Campbell describes the concept of Kundalini as
"the figure of a coiled female serpent—a serpent goddess not of "gross" but "subtle" substance—which
is to be thought of as residing in a torpid, slumbering state in a subtle center, the first of the seven,
near the base of the spine: the aim of the yoga then being to rouse this serpent, lift her head, and bring
her up a subtle nerve or channel of the spine to the so-called "thousand-petaled lotus" (Sahasrara) at
the crown of the head...She, rising from the lowest to the highest lotus center will pass through and
wake the five between, and with each waking, the psychology and personality of the practitioner will
be altogether and fundamentally transformed."[26]

Hatha yoga

According to the Goraksasataka,

or "Hundred Verses of Goraksa",
hatha yoga practices such as the
mudras mula bandha, uddiyana
bandha, and jalandhara bandha,
and the pranayama practice of
kumbhaka can awaken
Kundalini. [28] Another hatha yoga
text, the Khecarīvidyā, states that
khechari mudra enables one to
raise Kundalini and access the
stores of amrita in the head, which
subsequently flood the body.[29]

Shaktipat

The spiritual teacher Meher Baba

emphasized the need for a master
when actively trying to awaken
Kundalini:

Late Kundalini model of Hatha Yoga, as described in the Hatha Yoga

Kundalini is a latent Pradipika. This model contradicts the earlier Bindu model in the same
power in the higher text.[27]
body. When awakened,
it pierces through six
chakras or functional
centers and activates
them. Without a
master, the awakening
of the kundalini cannot
take anyone very far on
the Path; and such
indiscriminate or
premature awakening
 is fraught with dangers
of self-deception as
well as the misuse of
powers. The kundalini
enables man to
consciously cross the
lower planes and it
ultimately merges into
the universal cosmic
power of which it is a
part, and which also is
at times described as
kundalini  ... The
important point is that
the awakened
kundalini is helpful
only up to a certain
degree, after which it
cannot ensure further
progress. It cannot
dispense with the need
for the grace of a
Perfect Master.[30]

Kundalini awakening

The experience of Kundalini awakening can happen when one is either prepared or unprepared.[24]

According to Hindu tradition, in order to be able to integrate this spiritual energy, a period of careful
purification and strengthening of the body and nervous system is usually required beforehand.[31]
Yoga and Tantra propose that Kundalini can be awakened by a guru (teacher), but body and spirit
must be prepared by yogic austerities, such as pranayama, or breath control, physical exercises,
visualization, and chanting. The student is advised to follow the path in an open-hearted manner.[24]

Traditionally, people visited ashrams in India to awaken their dormant kundalini energy with regular
meditation, mantra chanting, spiritual studies and physical asana practice such as kundalini yoga.

Religious interpretations

Indian interpretations

Kundalini is considered to occur in the chakra and nadis of the subtle body. Each chakra is said to
contain special characteristics[32] and with proper training, moving Kundalini through these chakras
can help express or open these characteristics.

Kundalini is described as a sleeping, dormant potential force in the human organism.[33] It is one of
the components of an esoteric description of the "subtle body", which consists of nadis (energy
channels), chakras (psychic centres), prana (subtle energy), and bindu (drops of essence).

Kundalini is described as being coiled up at the base of the spine. The description of the location can
vary slightly, from the rectum to the navel.[12]:229–231 Kundalini is said to reside in the triangular
sacrum bone in three and a half coils.[21]
Swami Vivekananda describes Kundalini briefly in his book Raja Yoga as follows:[34]

According to the Yogis, there are two nerve currents in the spinal column, called Pingalâ
and Idâ, and a hollow canal called Sushumnâ running through the spinal cord. At the
lower end of the hollow canal is what the Yogis call the "Lotus of the Kundalini". They
describe it as triangular in a form in which, in the symbolical language of the Yogis, there
is a power called the Kundalini, coiled up. When that Kundalini awakens, 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 (∞), there are two parts which are 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 right Pingala, and that hollow canal which runs
through the center of the spinal cord is the Sushumna. Where the spinal cord ends in some
of the lumbar vertebrae, a fine fiber issues downwards, and the canal runs up even within
that fiber, only much finer. The canal is closed at the lower end, which is situated near
what is called the sacral plexus, which, according to modern physiology, is triangular in
form. The different plexuses that have their centers in the spinal canal can very well stand
for the different "lotuses" of the Yogi.

When Kundalini Shakti is conceived as a goddess, then, when it rises to the head, it unites itself with
the Supreme Being of (Lord Shiva). The aspirant then becomes engrossed in deep meditation and
infinite bliss. Paramahansa Yogananda in his book God Talks with Arjuna: The Bhagavad Gita
states:[35]

At the command of the yogi in deep meditation, this creative force turns inward and flows
back to its source in the thousand-petaled lotus, revealing the resplendent inner world of
the divine forces and consciousness of the soul and spirit. Yoga refers to this power flowing
from the coccyx to spirit as the awakened kundalini.

Paramahansa Yogananda also states:

The yogi reverses the searchlights of intelligence, mind and life force inward through a
secret astral passage, the coiled way of the kundalini in the coccygeal plexus, and upward
through the sacral, the lumbar, and the higher dorsal, cervical, and medullary plexuses,
and the spiritual eye at the point between the eyebrows, to reveal finally the soul's
presence in the highest center (Sahasrara) in the brain.[35]

Western significance
Sir John Woodroffe (1865–1936) – also known by his pseudonym Arthur Avalon – was a British
Orientalist whose published works stimulated a far-reaching interest in Hindu philosophy and Yogic
practices. While serving as a High Court Judge in Calcutta, he studied Sanskrit and Hindu
Philosophy, particularly as it related to Hindu Tantra. He translated numerous original Sanskrit texts
and lectured on Indian philosophy, Yoga and Tantra. His book, The Serpent Power: The Secrets of
Tantric and Shaktic Yoga became a major source for many modern Western adaptations of Kundalini
yoga practice. It presents an academically and philosophically sophisticated translation of, and
commentary on, two key Eastern texts: Shatchakranirūpana (Description and Investigation into the
Six Bodily Centers) written by Tantrik Pūrnānanda Svāmī (1526) and the Paduka-Pancakā from the
Sanskrit of a commentary by Kālīcharana (Five-fold Footstool of the Guru). The Sanskrit term
"Kundali Shakti" translates as "Serpent Power". Kundalini is thought to be an energy released within
an individual using specific meditation techniques. It is represented symbolically as a serpent coiled
at the base of the spine.[36]

In his book Artistic Form and Yoga in the Sacred Images of India, Heinrich Zimmer wrote in praise
of the writings of Sir John Woodroffe:[37]

The values of the Hindu tradition were disclosed to me through the enormous life-work of
Sir John Woodroffe, alias Arthur Avalon, a pioneer and a classic author in Indic studies,
second to none, who, for the first time, by many publications and books made available the
extensive and complex treasure of late Hindu tradition: the Tantras, a period as grand and
rich as the Vedas, the Epic, Puranas, etc.; the latest crystallization of Indian wisdom, the
indispensable closing link of a chain, affording keys to countless problems in the history of
Buddhism and Hinduism, in mythology and symbolism.

When Woodroffe later commented upon the reception of his work he clarified his objective, "All the
world (I speak of course of those interested in such subjects) is beginning to speak of Kundalinî
Shakti." He described his intention as follows: "We, who are foreigners, must place ourselves in the
skin of the Hindu, and must look at their doctrine and ritual through their eyes and not our own."[38]

Western awareness of kundalini was strengthened by the interest of Swiss psychiatrist and
psychoanalyst Dr. Carl Jung (1875–1961). Jung's seminar on Kundalini yoga presented to the
Psychological Club in Zurich in 1932 was widely regarded as a milestone in the psychological
understanding of Eastern thought and of the symbolic transformations of inner experience. Kundalini
yoga presented Jung with a model for the developmental phases of higher consciousness, and he
interpreted its symbols in terms of the process of individuation, with sensitivity towards a new
generation's interest in alternative religions and psychological exploration.[39]

In the introduction to Jung's book The Psychology of Kundalini Yoga, Sonu Shamdasani puts forth
"The emergence of depth psychology was historically paralleled by the translation and widespread
dissemination of the texts of yoga... for the depth psychologies sought to liberate themselves from the
stultifying limitations of Western thought to develop maps of inner experience grounded in the
transformative potential of therapeutic practices. A similar alignment of "theory" and "practice"
seemed to be embodied in the yogic texts that moreover had developed independently of the bindings
of Western thought. Further, the initiatory structure adopted by institutions of psychotherapy
brought its social organization into proximity with that of yoga. Hence, an opportunity for a new form
of comparative psychology opened up."[38]:xviii-xix

The American writer William Buhlman, began to conduct an international survey of out-of-body
experiences in 1969 in order to gather information about symptoms: sounds, vibrations and other
phenomena, that commonly occur at the time of the OBE event. His primary interest was to compare
the findings with reports made by yogis, such as Gopi Krishna (yogi) who have made reference to
similar phenomenon, such as the 'vibrational state' as components of their kundalini-related spiritual
experience. He explains:

There are numerous reports of full Kundalini experiences culminating with a

transcendental out-of-body state of consciousness. In fact, many people consider this
experience to be the ultimate path to enlightenment. The basic premise is to encourage the
flow of Kundalini energy up the spine and toward the top of the head—the crown chakra—
thus projecting your awareness into the higher heavenly dimensions of the universe. The
result is an indescribable expansion of consciousness into spiritual realms beyond form
and thought.[40]
Sri Aurobindo was the other great scholarly authority on Kundalini, with a viewpoint parallel to that
of Woodroffe but of a somewhat different slant - this according to Mary Scott, herself a latter-day
scholar on Kundalini and its physical basis, and a former member of the Theosophical Society.[41]

New Age

Kundalini references may be found in a number of New Age presentations, and is a word that has
been adopted by many new religious movements.[42]

Psychology
According to Carl Jung "... the concept of Kundalini has for us only one use, that is, to describe our
own experiences with the unconscious ..."[43] Jung used the Kundalini system symbolically as a means
of understanding the dynamic movement between conscious and unconscious processes. He
cautioned that all forms of yoga, when used by Westerners, can be attempts at domination of the body
and unconscious through the ideal of ascending into higher chakras.[44]

According to Shamdasani, Jung claimed that the symbolism of Kundalini yoga suggested that the
bizarre symptomatology that patients at times presented, actually resulted from the awakening of the
Kundalini. He argued that knowledge of such symbolism enabled much that would otherwise be seen
as the meaningless by-products of a disease process to be understood as meaningful symbolic
processes, and explicated the often peculiar physical localizations of symptoms.[44]:xxvi

The popularization of eastern spiritual practices has been associated with psychological problems in
the west. Psychiatric literature notes that "since the influx of eastern spiritual practices and the rising
popularity of meditation starting in the 1960s, many people have experienced a variety of
psychological difficulties, either while engaged in intensive spiritual practice or spontaneously".[45]
Among the psychological difficulties associated with intensive spiritual practice we find "Kundalini
awakening", "a complex physio-psychospiritual transformative process described in the yogic
tradition".[45] Researchers in the fields of Transpersonal psychology,[32] and Near-death studies[46]
have described a complex pattern of sensory, motor, mental and affective symptoms associated with
the concept of Kundalini, sometimes called the Kundalini syndrome.[47]

The differentiation between spiritual emergency associated with Kundalini awakening may be viewed
as an acute psychotic episode by psychiatrists who are not conversant with the culture. The biological
changes of increased P300 amplitudes that occurs with certain yogic practices may lead to acute
psychosis. Biological alterations by Yogic techniques may be used to warn people against such
reactions.[48]

Some modern experimental research seeks to establish links between Kundalini practice and the ideas
of Wilhelm Reich and his followers.[49]

See also
Temporal lobe epilepsy
Mystical experience

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Further reading
Aun Weor, Samael (2009). Kundalini Yoga. EDISAW. ISBN 978-85-62455-03-2.
Avalon, A. (1974). The Serpent Power: The Secrets of Tantric and Shaktic Yoga. Dover
Publications. ISBN 978-0-486-23058-0.
Karmokar, G. (2006). Kundalini – From Hell to Heaven. Zen Way Center. ISBN 978-0-9777456-0-
9.
Kripananda, S. (1995). The Sacred Power: A Seeker's Guide to Kundalini. Siddha Yoga
Publications. ISBN 978-0-911307-39-9.
Mookerjee, A. (1981). Kundalini: The Arousal of the Inner Energy (2nd ed.). Destiny Books.
ISBN 978-0-89281-020-8.
Muktananda, S. (1995). Kundalini: The Secret of Life (erd ed.). U B S Publishers' Distributors Ltd.
ISBN 978-81-7476-038-8.
Petty, A. (2007). Kundalini Rising: Exploring the Chakra/Asanas Connection. Kitsune Books.
ISBN 978-0-9792700-0-0.
Scott, Mary (2006). The Kundalini Concept: Its Origin and Value. Jain Publishing. ISBN 978-0-
89581-857-7.
Sannella, L. (1987). The Kundalini Experience: Psychosis or Transcendence. Integral
Publications. ISBN 978-0-941255-29-5.
Springett, Tara (2014). Enlightenment Through the Path of Kundalini: A Tibetan-Buddhist Guide to
Safe Awakening and Overcoming Difficult Symptoms. Higher Consciousness Publishing.
ISBN 978-1-5060-6761-2.
Yogananda, Paramahansa (1995). God Talks With Arjuna: The Bhagavad Gita. Self-Realization
Fellowship. ISBN 978-0-87612-030-9.

External links
Kundalini (https://curlie.org/Society/Religion_and_Spirituality/Yoga/Paths/Karma/Tantra/Kundalini)
at Curlie
Kundalini - An Occult Experience (https://www.anandgholap.net/Kundalini-GSA.htm), G. S.
Arundale (1938).

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