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Kundalini
 

Kundalini (कुंडलिनी, ) 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 (Sovatsky, 1998). 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 (Sovatsky, 1998).

Historical source text

Ancient Hindus had know about the Kundalini for a long time, but there are no records, as the teachings were mainly oral. Siva Sutras(translated by Jaideva Singh), one of the main texts by Kashmir Shaiv Tantra written sometime in the 8th century by Vasugupta, hints at the Kundalini and Chakras(Energy centers). When translating, Jaideva Singh had to give a separate chapter on Kundalini, as some the verses require knowledge of it. This means Kundalini must have been common knowledge to the Vasugupta. However, most books of Kashmir Shiavism have been lost, and the Siva Sutras are the oldest to survive.

Another 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.

The interpretation of Kundalini

One of the first people to bring Kundalini to the West was Sir John Woodroffe(in his pen name Arthur Avalon), a High Court Judge in Calcutta. He became interested in Shaktism, a part of Hindu Tantra. His translation and commentary of 2 rare books was published as "The Serpent Power", now considered a classic. He invented the word "Serpent Power" as at that was the closest to the concept of the Kundalini, which Hindus believe lies as snake curved 3 and a half times at the base of the spine.

Two early western interpretations of Kundalini were supplied by C.W. Leadbeater (1847-1934), of the Theosophical Society, and the analytical psychologist Carl Jung (1875–1961). 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 parapsychological 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

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, characterological cultivations, breathing patterns, and degrees of concentration. The movements and the body-work should not - according to some scholars of religion (Sovatsky, 1998) - 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 (Sovatsky, 1998). 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 (Lazar et.al, 2000; Cromie, 2002).

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 unfoldment, 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 (Scotton, 1996, case 2; page 268).

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 (Lukoff, Lu & Turner, 1998; Perez-De-Albeniz & Holmes, 2000). 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 (Lukoff, Lu & Turner, 1998). For more on this subject see the article on meditation.

The 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) (Greyson 1993, 2000; Scotton, 1996; Lukoff, Lu & Turner, 1998; Kason, 2000).

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" (Grof & Grof, 1989; Lukoff, Lu & Turner, 1998).

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 travelling 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 (vd. Gopi Krishna and Irina Tweedie's books), 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 derealization, intense mood-swings, but also moments of bliss, deep peace and other altered states of consciousness (Sannella, 1976; Greyson, 1993,2000; Greenwell, 1995; Scotton, 1996; Kason, 2000). Within the mentioned academic traditions this symptomatology is often referred to as the Physio-Kundalini syndrome (Sannella, 1976, Greyson 1993; 2000) or Kundalini-experience/awakening (Scotton, 1996; Lukoff, Lu & Turner, 1998). 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 (Kason, 2000).

Greyson (1993) developed The Physio-Kundalini Syndrome Index in order to measure the degree of Physio-Kundalini symptoms among Near-Death experiencers. Most researchers within this field believe that the core of the process is not pathological, but maturational, even though the symptoms at times may be dramatic and very disturbing (Greyson, 1993; Lukoff, 1998). If the process is supported and allowed to progress to its conclusion it might - according to transpersonal theory - actually result in psychological health (Grof & Grof, 1989; Hansen, 1995). According to the field of Transpersonal Psychology the Kundalini-syndrome is largely unknown to Western psychiatry. Many writers within this field are consequently working towards a clinical approach to the problem. Possible improvements in the diagnostic system that are meant to differentiate the Kundalini syndrome from other disorders have been suggested (Hansen, 1995; Herrick, 1996; Scotton, 1996; Lukoff, Lu & Turner, 1998; House, 2001; Maxwell, 2001; Grabovac & Ganesan, 2003). Turner, Lukoff, Barnhouse & Lu (1995) has suggested that the Kundalini-symptomatology might be placed under the diagnostic category "Religious or Spiritual Problem" (American Psychiatric Association: DSM-IV, Code V62.89).

A recent criticism of some of the approaches to this clinical category, and the current interpretation of the symptomatology, has been put forward by Sovatsky (1998) who thinks that it is crucial to differentiate between the symptoms of – what is thought to be – a Kundalini awakening, and the symptoms of different preliminary yogic processes or pranic imbalances. According to this view many reported Kundalini-problems might rather be signs of the precursory energetic state of pranotthana. A confusion of terms within this delicate area of clinical concern might also, unfortunately, lead to various undiagnosed neurological problems being misdiagnosed as related to Kundalini.

In an article from Psychological Reports Thalbourne (2001) discusses whether scores on a 35-item Kundalini Scale is correlated to the concept of Transliminality (a hypothesized tendency for psychological material to cross thresholds into or out of consciousness). The Transliminality Scale, presented by Lange, Thalbourne, Houran & Storm (2000), defines a probabilistic hierarchy of items that address magical thinking, mystical experience, self-absorption, hyperaesthesia, manic experience, dream interpretation, and fantasy proneness. In an article from the Journal of The Royal Society of Medicine Le Fanu (2002) briefly discusses the similarity between the interpretation of medical "mystery syndromes" and the Kundalini experience.

Kundalini and development

Within the transpersonal field Sovatsky (1998) has put forward the hypotheses of post-genital puberties. The possibiliy of viewing pranotthana (yogic terminology for intensified life-energy) and the larger Kundalini process as a maturation of body and character beyond conventional psychological growth. Within the yogic frame of mind this maturation is to be considered no more spectacular than conventional adolescent puberty, and it signals that psychological and spiritual development can continue throughout the life-span. The interpretation of Kundalini as a developmental, or maturational phenomena, was first suggested to the West by the Indian Pundit Gopi Krishna, whose autobiography is entitled Kundalini—The Evolutionary Energy in Man (Krishna, 1971).

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' (Strassman, 2001).

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. Through the back of my head I saw men strolling far down Rai Ghat Lane..."

See also

References

  • American Psychiatric Association. (1994). Diagnostic and Statistical Manual of Mental Disorders, fourth edition. Washington, D.C.: American Psychiatric Association. (Code V62.89 - Religious or Spiritual Problem).

  • Bentov, I. (1990) Micromotion of the Body as a Factor in the Development of the Nervous System, in White, J, edt. (1990) Kundalini. Evolution and enlightment. New York: Paragon House

  • Cromie, William J. (2002) Research: Meditation canges temperatures: Mind controls body in extreme experiments". Cambridge, MA: Harvard University Gazette, 18 April 2002

  • Grabovac, Andrea & Ganesan, Soma (2003) Spirituality and Religion in Canadian Psychiatric Residency Training. Canadian Journal Of Psychiatry, Vol 48, No 3, April 2003 (Table 3: Selected elements of a proposed academic lecture series on religious and spirituality in psychiatry) PubMed Abstract PMID 12728741

  • Greenwell, Bonnie, (1995) Energies of Transformation: A Guide to the Kundalini Process, Saratoga, CA: Shakti River Press. 2nd ed.

  • Greyson, Bruce. (1993). The physio-kundalini syndrome and mental illness. Journal of Transpersonal Psychology, 25, 43–58. PsycINFO Abstract, Accession Number: 1994-09663-001

  • Greyson, Bruce (2000) Some neuropsychological correlates of the physio-kundalini syndrome. Journal of Transpersonal Psychology, 32, 123–134. PsycINFO Abstract, Accession Number: 2001-16631-002

  • Greenwell, Bonnie. (1990). Energies of Transformation: A Guide to the Kundalini Process. Saratoga, CA: Shakti River Press.

  • Grof, Stanislav & Grof, Christina (1990). The Stormy Search for the Self. New York: Perigee Books.

  • Grof, Stanislav & Grof, Christina (eds) (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles : J.P Tarcher

  • Herrick, Karen (1996) Finding Our Own Substance: New DSM-IV Code 62.89, Religious or Spiritual Problem. Poster Presentation Abstract—Toward a Science of Consciousness 1996 Sponsored by the University of Arizona 8 April–13, 1996, Tucson Convention Center.

  • House, Richard (2001) Psychopathology, Psychosis and the Kundalini: postmodern perspectives on unusual subjective experience. Chapter 7 in Isabel Clarke (ed.), Psychosis and Spirituality: Exploring the New Frontier, London: Whurr Publishers, 2001, pp. 107-25

  • Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: HarperCollins Publishers; Revised edition.

  • Krishna, Gopi, (1971) Kundalini : the evolutionary energy in man. Boulder, Colorado : Shambhala, 1971. (autobiography; many other books, see his entry.)

  • Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional brain mapping of the relaxation response and meditation Nervous System NeuroReport: Volume 11(7) 15 May 2000 p 1581–1585 PubMed Abstract PMID 10841380

  • Lange R.; Thalbourne M.A; Houran J. & Storm L. (2000) The Revised Transliminality Scale: Reliability and Validity Data From a Rasch Top-Down Purification Procedure. Consciousness and Cognition, December, vol. 9, no. 4, pp. 591-617(27)

  • Le Fanu, James (2002) A clutch of new syndromes? Journal of the Royal Society of Medicine, 2002; 95:118-125. PubMed Abstract PMID 11872759

  • Lukoff, David; Lu , Francis G. & Turner, Robert P. (1998) From Spiritual Emergency to Spiritual Problem: The Transpersonal Roots of the New DSM-IV Category. Journal of Humanistic Psychology, 38(2), 21–50, 1998.

  • Maxwell, Victoria (2001) Bridging Science and Spirit. Visions BC's Mental Health Journal, NO. 12, Spring 2001. Vancouver: Canadian Mental Health Association, BC Division

  • Motoyama, Hiroshi (1981) Theories of the Chakras: Bridge to Higher Consciousness. Wheaton, Illinois: Theosophical Publishing House

  • Perez-De-Albeniz, Alberto & Holmes, Jeremy (2000) Meditation: Concepts, Effects And Uses In Therapy. International Journal of Psychotherapy, March, Vol. 5 Issue 1, p49, 10p

  • Sannella, L. (1987). The Kundalini Experience: Psychosis or Transcendence. Lower Lake, CA: Integral Publishing.

  • Sannella, Lee (1976) Kundalini, psychosis or transcendence. San Francisco: Dakin online

  • Scotton, Bruce (1996) The phenomenology and treatment of kundalini, in Chinen, Scotton and Battista (Editors) (1996) Textbook of transpersonal psychiatry and psychology. (pp.261-270). New York, NY, US: Basic Books, Inc. PsycINFO Abstract, Accession Number: 1996-97805-024.

  • Shay, Jonathan (1994) Achilles in Vietnam: Combat Trauma and the Undoing of Character. New York: Atheneum

  • Strassman, Rick (2001) DMT: The Spirit Molecule: A Doctor's Revolutionary Research into the Biology of Near-Death and Mystical Experiences. Rochester, VT: Park Street Press

  • Sovatsky, Stuart (1998) Words from the Soul : Time, East/West Spirituality, and Psychotherapeutic Narrative (Suny Series in Transpersonal and Humanistic Psychology) New York: State University of New York Press

  • Svatmarama, Swami (1992) Hatha Yoga Pradipika. London: The Aquarian Press, An Imprint of HarperCollinsPublishers. Translated by Elsy Becherer, foreword by B K S Iyengar, commentary by Hans Ulrich Rieker.

  • Thalbourne, Michael A. (2001) Measures of the Sheep-Goat Variable, Transliminality, and their Correlates. Psychological Reports, April 2001, pp. 339-350

  • Turner RP, Lukoff D, Barnhouse RT, Lu FG (1995) Religious or spiritual problem. A culturally sensitive diagnostic category in the DSM-IV. Journal of Nervous and Mental Disease. July;183(7):435-44. PubMed Abstract PMID: 7623015

  • Woodroffe, Sir John, The Serpent Power. an early presentation of Yoga to the West.

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