Kundalini

Kundalini is derived from 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

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 practise (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 (see section 5 and 6 of this article). See also Treatise on Cosmic Fire by Alice Bailey

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 Gustav 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 in the world's religions

Kundalini is mainly associated with Indian religions like Ayyavazhi and 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 davening (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 practised 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), who 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. 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, sensory, affective and cognitive/hermeneutic symptoms called The Kundalini Syndrome. This psycho-somatic 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 experiences or a close 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-rising. 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 a Spiritual Emergency (Grof & Grof, 1989; Lukoff, Lu & Turner, 1998).

Interdisciplinary dialogue within the mentioned schools of psychology (see references below) has 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, shaking, spontaneous or involuntary body-movements and changes in respiratory function. Sensory symptoms are said to include changes in body-temperature (feelings of heat or cold), a feeling of electricity in the body, 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, altered states of consciousness (trance-like experiences), hallucinations (inner visions or acoustical phenomena), but also moments of bliss and deep peace (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). He 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 a Kundalini-problem.

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 ideation, mystical experience, 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 7.5Hz oscillation of the heart muscle rhythm-induces mechanical KHz frequencies in the brain, that in turn create a stimulus equivalent of a current loop. The nerve ends 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 7.5Hz frequency, which is one of the ionosphere resonant frequencies. In lay man 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..."

Pathological Kundalini

When practiced in a religious context, Kundalini is mostly beneficial and benevolent. However, examples exist of religious figures suffering from kundalini symptoms, such as zen master Hakuin and Saint Theresa. The physiological precursors of kundalini also have the potential to diverge into some peculiar types of pathology, as when induced to arise via violence and outside of 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 (Greyson, 1993; Greenwell, 1995) the phenomenon of kundalini is not necessarily pathological in itself, but it might produce serious physiological and psychodynamic symptoms if it is activated outside of a proper socio-cultural context, or if it conflicts with already existing and underlying psychopathology or issues connected to overall human development.

References

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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.

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