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, 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 ISBN 079143950X 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.
Ancient Hindus knew 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.
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 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..
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.
Kundalini Yoga is a meditative discipline which is classified as 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 of 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 - 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.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 [Autonomic Nervous System] NeuroReport: Volume 11(7) 15 May2000 p 1581–1585 PubMed Abstract PMID 10841380Cromie, William J. Research: Meditation canges temperatures: Mind controls body in extreme experiments". Cambridge, MA: Harvard University Gazette, 18 April2002
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, 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 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. 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, Yvonne, Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives, 2000, Toronto: HarperCollins Publishers, Revised edition, ISBN 0006386245
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. Scotton 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.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, 1998Perez-De-Albeniz, Alberto & Holmes, Jeremy (2000) Meditation: Concepts, Effects And Uses In Therapy. International Journal of Psychotherapy, March, Vol. 5 Issue 1, p49, 10p. 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.
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, Bruce, The physio-kundalini syndrome and mental illness, Journal of Transpersonal Psychology, 25, 43–58. PsycINFO Abstract, Accession Number: 1994-09663-001
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 a spiritual emergency.Grof, Stanislav & Grof, Christina (eds) (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles : J.P Tarcher
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, Lee (1976) Kundalini, psychosis or transcendence. San Francisco: Dakin onlineGreyson, Bruce (2000) Some neuropsychological correlates of the physio-kundalini syndrome. Journal of Transpersonal Psychology, 32, 123–134. PsycINFO Abstract, Accession Number: 2001-16631-002Within 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.
Greyson 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. 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). Hansen, G, [Schizophrenia or spiritual crisis? On "raising the kundalini" and its diagnostic classification]. Ugeskrift for Laeger (Weekly Journal of The Danish Medical Association). 1995 Jul 31;157(31):4360–2. [Article in Danish] PubMed Abstract PMID 7645095 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.Grabovac, Andrea & Ganesan, Soma, Spirituality and Religion in Canadian Psychiatric Residency Training. Canadian Journal Of Psychiatry, Vol 48, No 3, April2003 (Table 3: Selected elements of a proposed academic lecture series on religious and spirituality in psychiatry) PubMed Abstract PMID 12728741Herrick, Karen, 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. 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. 107-25Maxwell, Victoria, Bridging Science and Spirit. Visions BC's Mental Health Journal, NO. 12, Spring 2001. Vancouver: Canadian Mental Health Association, BC DivisionTurner, Lukoff, Barnhouse & Lu 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 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 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, defines a probabilistic hierarchy of items that address magical thinking, mystical experience, self-absorption, hyperaesthesia, manic experience, dream interpretation, and fantasy proneness.Thalbourne, Michael A., Measures of the Sheep-Goat Variable, Transliminality, and their Correlates. Psychological Reports, April2001, pp. 339-350In an article from the Journal of The Royal Society of Medicine briefly discusses the similarity between the interpretation of medical "mystery syndromes" and the Kundalini experience.Le Fanu, James, A clutch of new syndromes? Journal of the Royal Society of Medicine, 2002; 95:118-125. PubMed Abstract PMID 11872759
Known side effects
Kundalini's benefits do not occur without problems.Grof, Stanislav & Grof, Christina, The Stormy Search for the Self, New York: Perigee Books, ISBN 087477649XGreenwell, Bonnie, Energies of Transformation: A Guide to the Kundalini Process, 1995, Saratoga, CA: Shakti River Press, ISBN 0962732702 The following side effects have been noted by numerous teachers. These problems can persists for moments, hours, days, months, years or decades. They can also reoccur. All students with an active kundalini, experience at least a few, if not many, of these side effects. Generally these problems begin to occur after a few months (less likely) or years (more likely) after starting a contemplative practice, but in some cases they begin very soon after starting meditation or yoga.
Summary of Known Problems: Death, pseudo death, psychosis, pseudo psychosis, confusion, anxiety, panic attacks, depression, sadness, suicidal thoughts, urges to self-mutilate, homicidal urges, arrhythmia (irregular heart beat), exacerbation of prior or current mental illness, insomnia, inability to hold a job, inability to talk, inability to drive, sexual pains, temporary blindness, and headaches.Grof, Stanislav, Beyond the Brain: Birth Death and Transcendence in Psychotherapy, State University of New York PressGoel, B.S., Third Eye and Kundalini: an Experimental Account of Journey From Dust to Divinity, Vol II, Eye Foundation of IndiaTweedie, I., Daughter of Fire: A Diary of a Spiritual Training with a Sufi Master, 1995, The Golden Sufi Center, ISBN 0963457454
According to Transpersonal theory, and eastern spiritual traditions, these problems are thought to arise as karma - deep physical, psychological and emotional material - is brought to the surface of the mind as a result of yoga and meditative practice. Consultation with a meditation teacher who is not trained in kundalini yoga or with a psychiatrist, medical doctor or therapist who is unknowledgeable about this process often leads to confusion and misunderstanding. Using Western medicine to treat or suppress the kundalini symptoms is not recommended, and might in some cases, have undesirable side effects. Grof noted that supressing kundalini's side effects with psychiatric medicine could lead to death. However, Lukoff et.al note that there may be times when medication can play a role in recovery, and integration of spiritual experiences.
Within the transpersonal field Sovatsky 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 PunditGopi Krishna, whose autobiography is entitled Kundalini—The Evolutionary Energy in Man (Krishna, 1971).
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 bystimulating the release of DMT by the pineal gland, which may be analogous to the 'pineal chakra'.Strassman, Rick, DMT: The Spirit Molecule: A Doctor's Revolutionary Research into the Biology of Near-Death and Mystical Experiences, Rochester, VT: Park Street Press, ISBN 0892819278
The late Itzhak Bentov studied Kundalini from an engineering perspective. According to Bentov, 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".Bentov, I., 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 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..."
* 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). * Krishna, Gopi, (1971) Kundalini : the evolutionary energy in man. Boulder, Colorado : Shambhala, 1971. (autobiography; many other books, see his entry.) * 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) * Motoyama, Hiroshi (1981) Theories of the Chakras: Bridge to Higher Consciousness. Wheaton, Illinois: Theosophical Publishing House * Sannella, L. (1987). The Kundalini Experience: Psychosis or Transcendence. Lower Lake, CA: Integral Publishing. * Shay, Jonathan (1994) Achilles in Vietnam: Combat Trauma and the Undoing of Character. New York: Atheneum * 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. * 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.
