Kundalini is described as a sleeping, dormant potential force in the human organism.[5] It is one of the components of an esoteric description of the 'subtle body', which consists of nadis (energy channels), chakras (psychic centres), prana (subtle energy), and bindu (drops of essence).
Kundalini is described as being coiled up at the base of the spine. The description of the location can vary slightly, from the rectum to the navel.[6] According to Sahaja Yoga, the kundalini resides in the triangular shaped sacrum bone in three and a half coils.[7]
The kundalini has been described as a residual power of pure desire by Nirmala Srivastava.[7]
The image given is that of a serpent coiled three and a half times around a smokey grey lingam. Each coil is said to represent one of the three gunas, with the half coil signifying transcendence.
According to well-known teacher and translator Eknath Easwaran, kundalini means "the coiled power," a force which ordinarily rests at the base of the spine, described as being coiled there like a serpent.[8] The concept can be found under different names. For example the eighth century Tantrasadbhava Tantra uses the term kundali ('she who is ring-shaped').[9]
Through meditation, and various esoteric practices, such as Kundalini Yoga, Sahaja Yoga, and Kriya Yoga, the kundalini is awakened, and can rise up from the muladhara chakra through the central nadi, called sushumna, inside or alongside the spine and reaches the top of the head. The progress of kundalini through the different chakras leads to different levels of awakening and mystical experience, until the kundalini finally reaches the top of the head, Sahasrara or crown chakra, producing an extremely profound mystical experience.
A number of descriptions exist that attempt to describe exactly what the kundalini experience is:
Sri Ramana Maharshi mentioned that the kundalini energy is nothing but the natural energy of the Self, where Self is the universal consciousness (Paramatma) present in every being, and that the individual mind of thoughts cloaks this natural energy from unadulterated expression. Advaitateaches that Self-realization, enlightenment, God-consciousness, nirvana. But, initial kundalini awakening is just the beginning of actual spiritual experience. Self-inquiry meditation is considered a very natural and simple means of reaching this goal.[10]
Swami Vivekananda described kundalini briefly in London during his lectures on Raja Yoga as follows:[11]
According to the Yogis, there are two nerve currents in the spinal column, called Pingalâ and Idâ, and a hollow canal called Sushumnâ running through the spinal cord. At the lower end of the hollow canal is what the Yogis call the "Lotus of the Kundalini". They describe it as triangular in form in which, in the symbolical language of the Yogis, there is a power called the Kundalini, coiled up. When that Kundalini awakes, it tries to force a passage through this hollow canal, and as it rises step by step, as it were, layer after layer of the mind becomes open and all the different visions and wonderful powers come to the Yogi. When it reaches the brain, the Yogi is perfectly detached from the body and mind; the soul finds itself free. We know that the spinal cord is composed in a peculiar manner. If we take the figure eight horizontally (∞) there are two parts which are connected in the middle. Suppose you add eight after eight, piled one on top of the other, that will represent the spinal cord. The left is the Ida, the right Pingala, and that hollow canal which runs through the centre of the spinal cord is the Sushumna. Where the spinal cord ends in some of the lumbar vertebrae, a fine fibre issues downwards, and the canal runs up even within that fibre, only much finer. The canal is closed at the lower end, which is situated near what is called the sacral plexus, which, according to modern physiology, is triangular in form. The different plexuses that have their centres in the spinal canal can very well stand for the different "lotuses" of the Yogi.
When kundalini Shakti is conceived as a goddess, then, when it rises to the head, it unites itself with the Supreme Being (Lord Shiva). Then the aspirant becomes engrossed in deep meditation and infinite bliss.[12][13]
In his article on Kundalini in the Yoga Journal, David Eastman narrates two personal experiences. One man said he felt an activity at the base of his spine starting to flow so he relaxed and allowed it to happen. A feeling of surging energy began traveling up his back, at each chakra he felt an orgasmic electric feeling like every nerve trunk on his spine beginning to fire. A second man describes a similar experience but accompanied by a wave of euphoria and happiness softly permeating his being. He described the surging energy as being like electricity but hot, traveling from the base of his spine to the top of his head. He said the more he analyzed the experience, the less it occurred.[14]
Shiv R. Jhawar describes his Kundalini awakening experience in the physical presence of Swami Muktananda. [15]
The arousing of kundalini is said by some to be the one and only way of attaining Divine Wisdom. Self-Realization is said to be equivalent to Divine Wisdom or Gnosis or what amounts to the same thing: self-knowledge.[16] The awakening of the kundalini shows itself as "awakening of inner knowledge" and brings with itself "pure joy, pure knowledge and pure love."
The question arises: how is this awakening triggered? There are two broad approaches to kundalini awakening: active and passive. The active approach involves systematic physical exercises and techniques of concentration, visualization, pranayama and meditation under the guidance of a competent teacher. These techniques come from any of the four main branches of yoga but for this purpose could be termed kundalini yoga. The passive approach is instead a path of surrender where one lets go of all the impediments to the awakening rather than trying to actively awaken the kundalini. A chief part of the passive approach is shaktipat where one person's kundalini is awakened by another who already has the experience. Shaktipat only raises the kundalini temporarily but gives the student an experience to use as a basis.[17]
The tantras of Vajrayana manage a system which is very similar to the Indian systems of kundalini yoga, in that they too manage a series of subtle channels, subtle winds, wheels and subtle drops, and they refer to a force known as kandali which must be raised up the central channel. However, there are a number of differences. Firstly, the descriptions are mostly about 'red bodhicitta', that resides in the lower chakras, and 'white bodhicitta', that resides in the crown. The 'inner fire' is ignited, through practices such as Tummo, which causes all the winds in the body to enter and rise up the central channel. When the fire reaches the crown of the head, the white bodhicitta melts and flows down to the lower chakras, producing profound spiritual experiences of bliss and emptiness.[26]
This practice of 'inner fire' is seen as a preliminary yoga to a further set of practices; obtaining the 'Illusory body', and obtaining the 'Clear Light', as well as practices such as dream yoga, and consciousness projection.
Kundalini is considered an interaction of the subtle body along with chakra energy centers and nadis channels. Each chakra is said to contain special characteristics [27] and with proper training, moving kundalini energy 'through' these chakras can help express or open these characteristics.
Sir John Woodroffe (pen name Arthur Avalon) was one of the first to bring the notion of kundalini to the West. As High Court Judge in Calcutta, he became interested in Shaktism and Hindu Tantra. His translation of and commentary on two key texts was published as The Serpent Power. Woodroffe rendered kundalini as "Serpent Power" for lack of a better term in the English language but "kundala" in Sanskrit means "coiled".[28]
Western awareness of the idea of kundalini was strengthened by the Theosophical Society and the interest of the psychoanalyst Carl Jung (1875–1961).[29] "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. Kundalini yoga presented Jung with a model for the development of higher consciousness, and he interpreted its symbols in terms of the process of individuation".[30]
The founder of the Aetherius Society George King describes the concept of Kundalini throughout works and claimed to have experienced this energy many times throughout his life while in a 'positive samadhic yogic trance state'.[31] According to King, It should always be remembered that despite appearances to the contrary, the complete control of Kundalini through the spinal column is man's only reason for being on Earth, for when this is accomplished, the lessons in this classroom and the mystical examination is passed.[32] In his lecture entitled The Psychic Centers - Their Significance and Development he describes the theory behind the raising of Kundalini and how this might be done safely in the context of a balanced life devoted to selfless service.[33]
Sri Aurobindo was the other great authority scholar on Kundalini parallel to Sir John Woodroffe, with a somewhat different viewpoint, according to Mary Scott (who is herself a later day scholar on Kundalini and its physical basis) and was a member of the Theosophical Society.[34]
Another populariser of the concept of kundalini among Western readers was Gopi Krishna. His autobiography is entitled Kundalini: The Evolutionary Energy in Man.[35] According to one writer his writings influenced Western interest in kundalini yoga.[36]
In the early 1930s two Italian scholars, Tommaso Palamidessi and Julius Evola, published several books with the intent of re-interpreting alchemy with reference to yoga.[37] Those works had an impact on modern interpretations of Alchemy as a mystical science. In those works, kundalini is called an Igneous Power or Serpentine Fire.
Other well-known spiritual teachers who have made use of the idea of kundalini include Swami Rudrananda (Rudi), Yogi Bhajan, Osho, George Gurdjieff, Paramahansa Yogananda, Swami Sivananda Radha who produced an English language guide of Kundalini Yoga methods, Swami Muktananda, Bhagawan Nityananda, Nirmala Srivastava (Shri Mataji Nirmala Devi),and Samael Aun Weor.
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