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Kundalini is a psycho-spiritual energy, the energy of the consciousness, which is thought to reside within the sleeping body, and is aroused either through spiritual discipline or spontaneously to bring new states of consciousness, including mystical illumination. Kundalini is Sanskrit for "snake" or "serpent power," so-called because it is believed to lie like a serpent in the root chakra at the base of the spine. In Tantra Yoga kundalini is an aspect of Shakti, the divine female energy and consort of Shiva. Find Kundalini Power Jewelry from Shimmerlings
Tantras commonly mention six principal holistically organized centres of consciousness, though the number varies from text to text. Starting from the base of the spine these centres are known as muladhara, Svadhisthana (around the prostatic plexus), Manipura (around the navel), Anahata (near the heart), Visuddha (behind the throat), and Ajna (between the eyebrows). Sahasrara the seventh transcendent chakra is situated four-fingers’ breadth above the top of the head. The Sahasrara chakra is said to be the region of Siva pure Consciousness, while the Muladhara chakra is the seat of Sakti, whose form here is Kundalini. Through certain preescribed disciplines the Kundalini Sakti rises through the psychic centres until it reaches its full flowering that is, fusion with the Absolute in Sahasrara as Kula-kundalini, generating bliss-consciousness (ananda) from the union of Siva-Sakti. Tantrikas regard the human organism as a capsule of the whole. He who realizes the truth of the body can then come to know the truth of the universe’ (Ratnasara). The adept accepts this with an almost existential awareness. The psychic and physical organisms are interdendent, since each makes the other possible. The forces governing the cosmos on the macro-level govern the individual on the micro-level. Life is one, and all its forms are interrelated in a vastly complicated but inseparable whole. the underlying unity becomes a bridge between the microcosm and the macrocosm. The human body, like the electro-magnetic bodies of the sun of the earth, has with our present knowledge expanded beyond its physical confines, revealing the subtle human faculties beyond the five senses: the auras of the aetheric body, and its organs- the ‘chakras’ of religious tradition the streams of ‘qi’ energy which the acupuncturist traces all of which emanations parallel and fuse with the energy rhythms of our planet and beyond. The physical sheath of the body, Annamaya is connected with three of the five elements, earth water and fire- which are represented respectively in the Muladhara, Svadhisthana and Manipura chakras. The Pranamaya sheath, bearing the universal life-force, prana expresses itselt through the air and ether elements which are represented in the Anahata and Visuddha chakras; the Manomaya and Vijnanamaya sheaths have the Ajna chakra as their centre. It is the activation of the Ajna chakra that gives the initiate inner vision, a simultaneous knowledge of things as they really are, as the ‘third eye’ cosmic consciousness opens at this centre. These subtle envelopes are related to the gross or physical particles at several psychic points, and these points are interlinked by numerous subtle channel known as nadis (from the Sanskrit root and meaning motion, vibration). Though attempts have been made to
identify these subtle channels with the anatomay of the physical
body, they are practically untraceable by direct empirical
observation. If the nadis were to be revealed to the eye the body
would appear as a highly complex network. The most important of the
nadis are the central channel Sushumna and its two flanking
channels: the white,’lunar’ nadi ida on the left and the red
‘solar’ nadi, Pingala on the right the Sushumna nadi runs from
just below Muladhara, extending to the forehead through the spinal
column. Within the Sushumna nadi there are three more subtle
channels: Vajra, Chitrini, and Brahmani or Brahma-nadi the
innermost, through which Kundalini moves upwards. Two currents of
psychic energy flow through ida and Pingala from the perineum at the
base of the spine spiral them between the eyebrows. Sushumna remains
closed at its lower end as long as Kundalini is not awakened.
Kundalini was a rarity in the West before the 1970s until more attention became centered upon the consciousness. In 1932, for example, psychiatrist Carl G. Jung and others observed that the kundalini experience was seldom seen in the West.
However, an examination of mystical literature and traditions showed that kundalini, called by various names, seems to have been a universal phenomenon in esoteric teachings for perhaps three thousand years. Kundalini-type descriptions or experiences are found in esoteric teachings of the Egyptians, Tibetans, Chinese, some Native Americans, and the !Kung bushmen of Africa. Kundalini has been interpreted from the Bible as "the solar principle in man," and is referenced in the Koran, the works of Plato and other Greek philosophers, alchemical tracts (the philosopher's stone), and in Hermetic, Kabbalistic, Rosicrucian, and Masonic writings. There has been an awakening of kundalini knowledge among the Western populations since the 1970s because of two major reasons: more people who are trained in the spiritual disciplines are likely to release the energy, and the increased number of people that are aware of kundalini are more likely to recognize its symptoms or benefits. Not all kundalini experiences are identical to those classical awakenings experienced in yoga, but may vary in intensity and duration. Typically the yogi meditates to arouse the kundalini and then to raise it through his or her body. (It should be remembered though, not all types of yoga are devoted to the arousal of kundalini.) First, the yogi feels the sensation on heat at the base of the spine, which may be intensely hot or pleasantly warm. The energy then travels up a psychic pathway parallel to the spinal column. The sushumna is the central axis, crisscrossed in a helix by the ida and pingala. As it rises the kundalini activates the chakras in succession. The body becomes cold and corpse-like as the kundalini leaves the lower portions and begins to rise. The yogi is likely to shudder, tremble, or rock violently, feel extreme heat and cold, hear strange but not unpleasant sounds, and see various kinds of lights including an inner light. The length of the kundalini may be fleeting or last several minutes. The objective is to raise the kundalini to the crown chakra, where it unites with the Shiva, or the male polarity, and brings illumination. The yogi then attempts to lower the energy to another chakra, but not below the heart chakra because descent to lower chakras is thought to produce ego inflation, rampant sexual desire, and a host of other ills. By repeatedly raising the kundalini to the crown, the yogi can succeed in having the energy permanently stay there. It is said that kundalini opens new pathways in the nervous system; the pain associated with this apparently is due to the nervous system's inability to immediately copy with the energy. Yogis assert that the body must be properly attuned for kundalini through yoga, and that a premature or explosive awakening can cause insanity or death. Other individuals, it has been determined by Western psychologists and psychiatrists, have experienced kundalini awakenings but not the explosive kind. One notable characteristic of these lesser awakenings is that the individual thinks, acts, and feels remarkably different. Symptoms may involve involuntary and spasmodic body movements and postures; pain; abnormal breathing patterns; paralysis; tickling itching; vibrating sensations; hot and cold sensations; inner sounds, such as roaring, whistling, and chirping; insomnia; hypersensitivity to environment; unusual or extremes of emotions; intensified sex drive; distortion of thought processes; detachment; disassociation; sensations of physical expansion; and out-of-body experiences (OBEs). Generally the elimination of such symptoms can be brought about by a heavier diet and temporary cessation of meditation. The phenomena of these lesser kundalini awakenings seem to indicate that the definition may have to be expanded from that of the coiled serpent of yoga. Such experienced awakenings are difficult to definitely define though because scientific research of kundalini energy is still in its embryonic stages, little is known of the energy's nonphysical nature, and many of its symptoms are similar to those associated with mental disturbances and stress. One of the most dramatic instances of classic kundalini awakening was experienced by Copi Krishna (1903-1984), of India, who meditated for three hours every morning over seventeen years. On Christmas Day, 1937, he had his explosive awakening with kundalini pouring up his spine. By his personal account, he rocked out of his body and was enveloped in a halo of light. His consciousness expanded in every direction, and a vision of luster unfolded before him; he was like a small cork bobbing on a vast ocean of consciousness. This extraordinary experienced occurred once again, and then Krishna was plunged into twelve years of misery, during which he "experienced the indescribable ecstasies of the mystics…and the agonies of the mentally afflicted." Following twelve years his body apparently adapted to the new energy and stabilized, but he was permanently changed. Everything in his vision was bathed in a silvery light. He heard an inner cadence, called the "unstruck melody" in kundalini literature. Eventually he could experience bliss just by turning his attention inward. He became, as he said, "a pool of consciousness always aglow with light." He creativity soared allowing him to write poetry and nonfiction books. Krishna devotedly spent most of the remainder of his life learning the secrets of kundalini. He considered it "the most jealously guarded secret in history" and "the guardian of human evolution." To him it was the driving force behind genius and inspiration. He also thought within the brain is the blueprint to evolve humankind to a higher consciousness, one that makes use of kundalini. Too, he believed kundalini could improve the health of humankind with its ability to regenerate and restore the body, to lengthen life, and eradicate such conditions as mental retardation. Krishna made ever effort increase the cultivation of kundalini in the West. Many researchers followed him, but some disagreed with the importance that he gave kundalini. A.G.H. The
following was discovered at the Crystal
Links Website, which is a wonderful site full of more
information than you ever thought possible. Kundalini
Kundalini is a Sanskrit
word meaning either "coiled up" or "coiling like a
snake." There are a number of other translations of the term
usually emphasizing a more serpent nature to the word - e.g.
'serpent power'. The caduceus
symbol of coiling snakes is thought to be an ancient symbolic
representation of Kundalini physiology. The concept of Kundalini
comes from yogic philosophy of ancient India and refers to the
mothering intelligence behind yogic awakening and spiritual
maturation. It might be regarded by yogis as a sort of deity, hence
the occasional capitalization of the term. Within a western frame
of understanding it is often associated with the practice of
contemplative or religious practices that might induce an altered
state of consciousness, either brought about spontaneously, through
a type of yoga, through psychedelic drugs, or through a near-death
experience. According to the yogic
tradition Kundalini is curled up in the back part of the root chakra
in three and one-half turns around the sacrum. Yogic phenomenology
states that kundalini awakening is associated with the appearance of
bio-energetic phenomena that are said to be experienced somatically
by the yogi. This appearance is also
referred to as "pranic awakening". Prana is interpreted as
the vital, life-sustaining force in the body. Uplifted, or
intensified life-energy is called pranotthana and is supposed to
originate from an apparent reservoir of subtle bio-energy at the
base of the spine. This energy is also interpreted as a vibrational
phenomena that initiates a period, or a process of vibrational
spiritual development. The source text for the
concept of kundalini is the "Hatha
Yoga Pradipika" written by Swami Svatmarama (English
translation, 1992) somewhere between the twelfth and fifteenth
centuries. Any examination of the topic should include this work.
The pradipika is one of the later developments in yoga sacred texts.
Hatha Yoga is strictly speaking a forcing technique which has as its
primary aim the forcing of the arising of kundalini. The main emphasis is a
difficult regime of breathing techniques meant to increase the store
of "prana" in the body. The well known physical postures
are only meant to be an aid to maintain peak physical fitness, so as
to support the real work of the breathing practices. All of this
has, according to tradition, to be accompanied by prolonged and
unbroken meditation practice (for which the main text is the
"Yoga Sutras of Patanjali"). The text adds that great good
fortune is another requirement, i.e. luck, for the procedure to
succeed. However, these techniques are not without dangers. The Interpretation of
Kundalini Two early western
interpretations of Kundalini were supplied by C.W. Leadbeater
(1847-1934), of the Theosophical Society, and the analytical
psychologist Carl Jung (18751961). Jung's seminar on
Kundalini yoga, presented to the Psychological Club in Zurich in
1932, has been widely regarded as a milestone in the psychological
understanding of Eastern thought and of the symbolic transformations
of inner peace. 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. (Princeton University Press Book
description to C. G Jung - "The Psychology of Kundalini
Yoga", 1999). A few western
translators interpret the energetic phenomena as a form of psychic
or paranormal energy, although the western para-psychological
understanding of psychic energy, separated from its
cultural-hermeneutic matrix, is probably not the same as the yogic
understanding. Yogic philosophy understands this concept as a
maturing energy that expresses the individual's soteriological
longings. Viewed in a mythological context it is sometimes believed
to be an aspect of Shakti, the goddess and consort of Shiva. Kundalini might be said
to be a popular concept, since it is widely quoted among various
disciplines of yoga and New Age beliefs. However, the recent
popularization of the term within new religious movements has -
according to some scholars of religion - not contributed to promote
a mature understanding of the concept (Sovatsky, 1998). As with many
eastern contemplative concepts there exist considerable
difficulties, and possible semantic confusion, connected to the way
these concepts are adapted to a western context. This has led to somewhat
different interpretations and applications of the concept of
Kundalini within the spiritual and contemplative culture in the
west. On the one hand there are the New Age popularizations, and on
the other hand there is the traditional lineage of Kundalini Yoga
understood from its cultural background and interpreted within the
academic fields of Religious Studies, Pastoral Theology and
Transpersonal/Humanistic psychology. With the tools of these
academic traditions it is possible to give different interpretations
to the concept of Kundalini; such as physiological interpretations,
psychological interpretations, clinical interpretations, religious
interpretations, mythological interpretations and spiritual
interpretations.
Kundalini Yoga is a
meditative discipline - or a system of meditative techniques and
movements - within the yogic tradition that focuses on
psycho-spiritual growth and the body's potential for maturation. The
practice of Kundalini Yoga consists of a number bodily postures,
expressive movements and utterances, character logical cultivations,
breathing patterns, and degrees of concentration. The movements and the
body-work should not - according to some scholars of religion - be
considered mere stretching exercises. The concept of life-energy -
pranotthana - is central to the practice and understanding of
Kundalini Yoga. It also gives special consideration to the role of
the spine and the endocrine system in the understanding of yogic
awakening. Recently, there has been a growing interest within the
medical community to study the physiological effects of meditation,
and some of these studies have applied the discipline of Kundalini
Yoga to their clinical settings. Kundalini
in the World's Religions Kundalini is mainly
associated with Hinduism. However, Kundalini as a spiritual
experience is thought to have parallels in many of the mystical and
gnostic traditions of the world's great religions. Many factors point to
the universality of the phenomenon. The early Christians might have
referred to the concept as 'pneuma', and there are some recent
parallels in contemporary Christian Charismatic 'Holy Ghost'
phenomena. Religious studies also note parallels in Quakerism,
Shakerism, Judaic Shuckling (torso-rocking prayer), the swaying zikr
and whirling dervish of Islam, the quiverings of the Eastern
Orthodox hesychast, the flowing movements of tai chi, the ecstatic
shamanic dance, the ntum trance dance of the Bushman, Tibetan
Buddhist tummo heat as practiced by Milarepa, and the Indically-derived
Andalusian flamenco (Sovatsky, 1998). Kundalini practice is
centerfold in Japan's Aum Shinrikyo group and Kundalini-yoga is also
one of the stages the practitioner is able to achieve. Kundalini
Rising According to yogic
terminology the force of Kundalini is supposed to be raised through
meditative exercises and activated within the concept of a subtle
body, a body of energy and finer substance. This process has been
explained in detail by Motoyama (1981) and by Sharp (2005). Motoyama
bases the bulk of the Kundalini raising practices listed in the book
on the notable Swami Satyananda Saraswati, as well as on personal
experience in helping people in various stages of Kundalini
awakening. Sharp provides a kundalini meditation called The Great
Invocation along with detailed guidance on controlling and managing
the energy flow and subsequent manifestation. Kundalini-experiences
are often understood in terms of the Hindu chakra system, the
understanding of psycho-spiritual energy centers along the spine (Scotton, 1996). According to Hindu tradition the Kundalini raises
from the root-chakra up through the spinal channel, called sushumna,
and it is believed to activate each chakra it goes through. Each chakra is said to
contain special characteristics (Scotton, 1996). In raising
Kundalini, spiritual powers (siddhis) are also believed to arise,
but many spiritual traditions see these phenomena as obstacles on
the path, and encourages their students not to get hung up with them
(Kason, 2000). Although the opening of higher chakras are believed
to mark advanced spiritual unfolding, it is important not to measure
spiritual growth solely by the opening of higher potentials.
According to this view chakras might be under- or overdeveloped, and
lower chakras are thought to be just as important as higher. Spiritual literature
also describes instances where Kundalini is said to be initiated.
Initiation of kundalini activity is usually considered to take place
by a practice called shaktipat. This is a form of 'laying on of
hands' where physical contact to the body or the forehead of the
subject by the guru, or initiator, is supposed to cause an
experience of Kundalini that later may persist or grow with
continuing practice, or fade away if practice is stopped. Scotton
(1996) mentions that kundalini-symptomatology is associated with
such practices as shaktipat. He also gives a case-example of such a
practice from an American meditation retreat. According to much
contemporary spiritual literature, and the field of Transpersonal
Psychology, it is not considered wise to engage in any of these
practices without the guidance of a credible teacher or without
thorough psychological preparation and education in yoga. Any form
of intense contemplative or spiritual practice without the support
of a cultural context, or without the support of thorough
psychological preparation, is usually considered to be unfortunate,
and in some cases even dangerous. Traditional teachers of kundalini
meditation also warn neophytes of the potential dangers of
experimenting with kundalini Yoga techniques. These warnings should
not be underestimated. A growing body of clinical and psychological
literature notes the growing occurrence of meditation-related
problems in Western contemplative life. Among these we find the
Kundalini Syndrome (which is presented more closely later in this
article) and different forms of "wind illness" described
in the Tibetan tradition. Kundalini
Syndrome Theorists within the
schools of Humanistic psychology, Transpersonal psychology and
Near-Death Studies describe a complex pattern of motor functions,
sensory, affective and cognitive-hermeneutic symptoms called the
Kundalini Syndrome. This psychosomatic arousal and excitation is
believed to occur in connection with prolonged and intensive
spiritual or contemplative practice (such as meditation or yoga) or
as a result of intense life experience or a near encounter with
death (such as a near-death experience). According to these
fields of study the Kundalini syndrome is of a different nature than
a single Kundalini episode, such as a Kundalini arousal. The
Kundalini syndrome is a process that might unfold over several
months, or even years. If the accompanying symptoms unfold in an
intense manner - that de-stabilizes the person - the process is
usually interpreted as what Stanislav Grof has termed
"spiritual emergency" Interdisciplinary
dialogues within the mentioned schools of psychology (see references
below) have now established some common criteria in order to
describe this condition, of which the most prominent feature is a
feeling of energy traveling along the spine, or progressing upwards
in the body. Motor symptoms are said to include tremors, other
spontaneous or involuntary body movements and changes in respiratory
function. Sensory symptoms are
said to include subjective changes in body temperature - feelings of
heat or cold - a feeling of electricity in the body, persistent
sexual arousal syndrome, headache and pressure inside of the head,
tingling, vibrations and gastro-intestinal problems. Cognitive and
affective symptoms are said to include psychological upheaval,
stress, depression, depersonalization or de-realization, intense
mood-swings, but also moments of bliss, deep peace and other altered
states of consciousness. Within the mentioned academic traditions
this symptomatology is often referred to as the Physio-Kundalini
syndrome or Kundalini-experience Awakening. Transpersonal literature
emphasizes that this list of symptoms is not meant to be used as a
tool for self-diagnosis. Any unusual or marked physical or mental
symptom needs to be investigated by a qualified medical doctor. Kundalini
and Physiology Contemporary spiritual
literature often notes that the chakras, as described in the
esoteric kundalini documents, bear a strong similarity in location
and number to the major endocrine glands, as well as nerve bundles
called ganglions. One speculation is that
the traditional practices have formalized a method for stimulating
the endocrine glands to work in a different mode which has a more
direct effect on consciousness, perhaps ultimately by stimulating
the release of DMT by the pineal gland, which may be analogous to
the 'pineal chakra'. The late Itzhak Bentov
studied Kundalini from an engineering perspective. According to
Bentov (1990), the 7.5 Hz oscillation of the heart muscle rhythm
induces mechanical Hz frequencies in the brain, that in turn create
a stimulus equivalent of a current loop. The nerve endings in that
loop correspond to the route through which the Kundalini
"rises". This current polarizes
the brain part through which it flows in a homogenous way,
effectively releasing tremendous amounts of stress from the body.
The body then becomes an effective antenna for the 7.5 Hz frequency,
which is one of the resonant frequencies of the ionosphere. In
layman's terms, you then pick up information from the air. This might account for
repeated descriptions of heightened senses as a result of rising
Kundalini, e.g. as described by Yogananda: "The whole vicinity
lay bare before me. My ordinary frontal vision was now changed to a
vast spherical sight, simultaneously all-perceptive." Pathological
Kundalini When practiced in a
religious context, Kundalini is mostly beneficial and benevolent.
However, examples exist of historical figures suffering from
kundalini symptoms, such as zen master Hakuin, Saint Theresa, and
Nietzsche. The physiological precursors of kundalini also have the
potential to diverge into some peculiar types of pathology, as when
induced via violence and outside a religious context, where it may
be part of a post-traumatic response. Post-traumatic stress disorder
researcher Dr. Jonathan Shay (1994) describes several cases with
kundalini-like symptoms in his book Achilles in Vietnam. According to
transpersonal theorists the phenomenon of kundalini is not
necessarily pathological in itself, but it might produce serious
physiological and psychodynamic symptoms if it is activated outside
a proper socio-cultural context, or if it conflicts with already
existing and underlying psychopathology or issues connected to
overall human development.
The coiled and dormant
'feminine' energy, refers to the vast potential of psychic energy
contained within us all. It is normally symbolized as a serpent
coiled into three and a half circles, with its tail in its mouth,
and spiraling around the central axis (sacrum or sacred bone) at the
base of the spine. The awakening of this serpent and the
manifestation of its powers is a primary aim of the practice of
Kundalini Yoga. The image of coiling, like a spring, conveys the
sense of untapped potential energy that will spring into action
soon. For now we remember in small doses. Kundalini can be
described as a great reservoir of creative energy at the base of the
spine. It's not useful to sit with our consciousness fixed in our
head and think of kundalini as a foreign force running up and down
our spine. The concept of kundalini can also be examined from a
strictly psychological perspective. From this perspective kundalini
can be thought of as a rich source of psychic or libidinous energy
in our unconscious. Tapping
into Kundalini Energy - Activating Your DNA - Opening your
Clairvoyant and Clairaudient abilities. - Feeling connected to
the oneness of the universe - Your mind feels
expanded in its quest for higher awareness and knowledge - Allowing your ego to
step aside and connecting with higher frequency of thought and
consciousness - Feeling unconditional
love, peace, and connection with spirit Kundalini
Meditation
Kundalini is most often
awaken through Yoga meditation - which include Mantra Yoga, Hatha
Yoga, Laya Yoga or Kriya Yoga. I have prepared a meditation to help
you on your path should Yoga not be available to you. To prepare for this
meditation - you might want to tape record the words on this page to
listen to as your move through the meditation. Please speak slowly
and softly. Allow lots of time for
the meditation - as you will need to relax when you are finished. You may want to listen
to music or be in a quiet place - or be in nature. This seems a bit difficult at first blush, but read through it with an open mind, understanding that it is a personal journey and can be adapted to your personal needs, and once practiced becomes easier... Find
a quiet place ... free of distractions. Adjust the lighting and room temperature. Adjust clothing . . . footwear . . . eyeglasses. Sit down or lie down Find a position that is comfortable for you. Quiet your mind . . . Still your thoughts. Relax your body Your face . . . your jaw . . . relaxing Your shoulders . . . your neck . . . relaxed Your arms . . . your hands . . . feel at peace. Your torso . . . your hips . . . letting go Your legs . . . your feet . . . totally relaxed Focus on your breathing. Inhale slowly and deeply through your nose. Retain the breath as long as is comfortable. Exhale through the mouth slowly and completely. Repeat for two more breaths . . . or as is comfortable.
Now focus your attention on your chakras.
Starting from the top of your head visualize your crown chakra
opening. Watch
as pure white light enters your crown chakra
You may experiences vibrant colors especially in blue, and violet .
. .
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Sources: http://www.crystalinks.com http://www.aryabhatt.com http://en.wikipedia.org http://www.kundalini.net |
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