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Kundalini FAQ
By Kurt Keutzer
TABLE OF CONTENTS:
What is kundalini?
``Kundalini'' literally means coiling, like a snake. In the
classical literature of hatha yoga kundalini is described as a
coiled serpent at the base of the spine. The image of coiling,
like a spring, conveys the sense of untapped potential energy.
Perhaps more meaningfully 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.
Unfortunately the serpent image may serve to accentuate this alien
nature of the image. It's more useful to think of kundalini energy
as the very foundation of our consciousness so that when kundalini
moves through our bodies our consciousness necessarily changes
with it.
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.
In the classical literature of Kashmir Shaivism kundalini is
described in three different manifestions. The first of these is
as the universal energy or para-kundalini. The second of
these is as the energizing function of the body-mind complex or
prana-kundalini. The third of these is as consciousness or
shakti-kundalini which simultaneously subsumes and
intermediates between these two. Ultimately these three forms are
the same but understanding these three different forms will help
to understand the differerent manifestations of kundalini.
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What is the difference between prana and
kundalini? What is the difference between qi (or chi) and
kundalini?
First let us try to relate to concepts from the same tradition
- prana and kundalini. Prana has been translated as the ``vital
breath'' and ``bio-energetic motility''; it is associated with
maintaining the functioning of the mind and body. Kundalini, in
its form as prana-kundalini, is identical to prana ; however,
Kundalini also has a manifestations as consciousness and a as a
unifying cosmic energy. One could ascribe these same aspects to
prana as well so past a certain point these become distinctions
without differences.
From the subjective standpoint of an individual actually
experiencing the awakening of kundalini I have found three
completely different opinions:
The first opinion is that a pranic awakening is only a prelude to
a full kundalini awakening. Tibetan yogins that I have encountered
consider the activation of prana (Tibetan: rlung) as merely a
prerequisite for the activation of kundalini (Tibetan: gTummo).
What's attractive about this viewpoint is that it explains the
difference between the experience of simply having pleasant
sensations in the spine and the much more powerful experience of
having a ``freight-train''-like full kundalini experience.
The second opinion, espoused by Swami Shivom Tirth for example, is
that prana and kundalini are absolutely equivalent and that it is
not meaningful in any way to describe a difference between
kundalini rising and prana rising. When posed with question as to
how to distinguish between pleasant sensations that show some
pranic-activity in the spine and the much more powerful experience
Swami Shivom Tirth said that the difference is not in the nature
of the activity but in the consciousness that observes it. If the
consciousness that experiences the pranic activity is seated
within the spine (or more correctly, the central channel, known as
the sushumna), then the experience is felt much more powerfully.
The third opinion, espoused by the modern hatha yogin, Desikaran,
is that pranic awakening is the true experience to be aimed for
and kundalini is actually an obstruction. Desikaran sees the
kundalini as a block in the central channel and thus the kundalini
must be ``killed'' to make way for the prana. This is the most
unusual view of the three.
The Chinese concept of qi (or chi) can be safely identified
with the Indian concept of prana.
If all this seems confusing - don't worry, you're in good
company. My conclusion is that these are all different
terminologies for dealing with a common set of experiences. Any
one of these viewpoints is adequate for describing the full range
of experiences. What is probably more relevant is to distinguish
two different experiences which are often confused. In one an
individual experiences some pleasant energizing electric energy
running along the spine. This experience itself brings about a
wide range of experiences and results in vitality and sensitivity.
Another very distinct experience is the experience of kundalini
entering the sushumna and rising up the spine. As soon as
kundalini enters the sushumna this experience will completely
overwhelm ordinary waking consciousness. From the moment that
kundalini enters the sushumna there will no longer be a
distrinction between the subjective consciousness which
experiences and the object of experience. This experience much
more profoundly transfigures consciousness.
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If kundalini is universal, why do some
kundalini yogins seem to have more kundalini-energy than others ??
It's an intriguing question. If an individual's kundalini is
viewed as simply a personal reservoir of a cosmic energy then why
would one person appear to have more of a reservoir of kundalini
energy than another? Nevertheless, this does appear to be the
case. This is probably another advantage of the viewpoint that
prana (or qi) is the same as kundalini. Some Chinese texts
distinguish between ``innate qi'' or ``pre-natal qi'' that one is
born with and ``cultivated qi'' that can be developed. Clearly
some people simply have more ``innate qi.'' This manifests as a
stronger more resilient body and greater general vitality.
Through training those that have relatively weak ``innate qi''
may surpass those who have strong ``innate qi'' but do not train.
There are many stories in the Chinese literature of Qi Gong about
people who took up Qi Gong in order to improve their poor health
became powerful martial artists or great qi gong masters. Of
course those that have strong ``innate qi'' and also train their
qi may develop the strongest qi of all.
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What does kundalini have to do with spiritual
enlightenment? What is the goal of kundalini yoga?
First we need a few concepts: In yogic anatomy the sushumna is
the central channel and conduit for the kundalini energy that runs
along our spine and up to the crown of our head. Along this
channel are placed additional channel networks called cakras.
These cakras are associated with major aspects of our anatomy -
for example our throat, heart, solar plexus, and in turn these
aspects of our anatomy are related to aspects of our human nature.
According to the literature of kundalini yoga our experience of
these centers is limited due to knots which restrict the flow of
energy into these centers. Three knots are particuarly important.
The knot of Brahma which restricts the center at the base
of the spine. The knot of Vishnu which restricts the heart
center and the knot of Rudra which restricts the center
between the eyebrows. These knots form an important framework in
yogic thinking and the stages toward enlightenment are articulated
in terms of breaking through these knots in the yogic classic the
Hatha Yoga Pradipika as well as in some of the yoga
upanishads. Specifically, four stages of progress are described:
arambha,
ghata,
parichaya and
nishpatti.
Arambha is associated with breaking the knot of
Brahma and the awakening of kundalini. Ghata is
associated with breaking the knot of Vishnu and and with
internal absorption. Parichaya the absorption deepens and
in nishpatti the knot of Rudra is pierced and the
kundalini may ascend to the center at the crown of the head. In
this state transcendence is integrated and, according to the yogic
liteature, the yogi has nothing more to attain.
Putting these elaborate physiological decriptions aside, the
goal of kundalini yoga is the same as the goal of any legimitate
spiritual practice: To be liberated from the limited bounds of the
self-centered and alienated ego. In kundalini yoga this is
associated with internal manifestations of the kundalini but the
external manifestations should be similar to any other legitiimate
spiritual practice.
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So does everyone agree that kundalini awakening
is necessary for enlightenment?
The view that kundalini awakening is necessary for
enlightenment is held in the diverse literature of Kashmir
Shaivism and in other Hindu Tantric literature. It is found in the
literature of the Hatha Yogis and the Nath Sampradaya. You will
find similar views in many Buddhist Tantric works. In addition
this view is held by recent spiritual figures such as Shri
Ramakrishna, Swami Sivananda, Paramahamsa Yogananda and Swami
Vivekananda and of course by contemporary kundalini yogins
themselves.
Nevertheless there are some dissenters from this view. These
include Sri Chinmoy, Da Free John and Gurdjieff. Dissent can take
a number of different forms. For Gurjieff kundalini is associated
only with a binding force that leads us to be more attached to the
world. Such a view of kundalini is not entirely inaccurate but
only reflects the functioning of kundalini in the lower energy
centers. For Sri Chinmoy kundalini is an amplifying function that
may make an individual more powerful but not more enlightened.
From my perspective this also only addresses the impact of
kundalini while it operates in the lower energy centers.
Da Free John (born Franklin Jones, a. k. a. Da Love Ananda) has
a much more fundamental criticism of kundalini. As far as I
understand his position, for him enlightenment cannot be the
result of an experience; it is a cognitive transformation.
Kundalini may evoke a wide variety of experiences but these are
not in and of themselves enlightening. This is an interesting
perspective but it seems to assume that the raising of kundalini
is an experience in which an ego-consciousness experiences a
separate object known as kundalini. Again, this view is consistent
with the experience of kundalini in the lower energy centers in
which the ego is detached from the movement of kundalini and
kundalini experiences are precieved as separate from oneself.
However, I would argue that as kundalini rises the
ego-consciousness becomes infused in a more fundamental
consciousness of cit-shakti-kundalini and this experience
does in fact produce a fundamental cognitive change.
Finally, there are many other spiritual practices, such as Zen,
Vipassana meditation that consider kundalini irrelevant. Some
practitioners or even teachers of these paths, such as Jiyu Kennet,
may have kundalini experiences but generally kundalini is not a
pivotal part of these paths.
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Can I use kundalini yoga simply to improve my
health?
Yoga exercises which were traditionally used to purify the body
in preparation for awakening the kundalini can also be used simply
to improve the health. To practice techniques aimed at actively
awakening kundalini with the goal of simply improving your health
seems to be a misuse of these powerful techniques.
There are those that teach kundalini yoga principally
emphasizing its benefits on health without much discussion of the
spiritual benefits. This is how hatha yoga has been taught in the
west for some time. The affect of this approach depends on the
attitude of the student. There is certainly nothing wrong with
trying to improve your health but there is a tension between
awakening an energy that will ultimately burn up the ego and
trying to shape that energy to simply fulfill an ego-oriented
motive.
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How can I tell if I'm having a real
kundalini awakening? Does a kundalini awakening have to be
uncomfortable?
Many people, and even published authors on kundalini, associate
kundalini awakening with symptoms such as a mild sense of a
trickle of energy up the spine. This does indicate some energetic
movement, but not, in my opinion, a true kundalini awakening.
Nearly ever person I know with what I call a ``true awakening''
has responded to phrases like ``the freight train'' inside or
``the volcano erupting'' inside. More fundamentally, in a mild
energetic movement the ego stays intact (in a healthy individual)
and enjoys the pleasant sensations much like any other physical
sensation.
In a ``true awakening'' the force of kundalini eclipses the ego
altogether and the individual is is almost certain to feel
disoriented for some time. There will almost certainly be periods
of pronounced psychological discomfort and social alienation.
Works from the literature of Tibetan Buddhism indicate two
distinct periods of spiritual emergency. The first is at the
beginning of true kundalini awakening in which one feels an acute
anxiety and sense of alienation from the world. The second is
after the process has considerably advanced and one feels an acute
fear of one's own internal groundlessness. Even in the most
difficult periods these challenging experiences are balanced by
periods of deep bliss and profound awareness. Moreover, in time
any negative experiences give way to deep realization.
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Is there any scientific basis for kundalini and
the cakras? Do I really have to believe that all these cakras
physically exist?
Research on kundalini is especially spotty. There is no
compelling work to show that the system represents insights into
actual human anatomy. But it's important to understand that
kundalini and its network of channels and cakras is simply how
yogins have chosen to explain their experience and that yogins
from many cultures have arrived at similar, though not identical,
concepts. The true physical mechanisms underlying these
experiences may be very different from those described. Izaak
Benthov has proposed a model to explain kundalini in terms of
micro- motion in the brain. In this model experiences are
associated with parts of the body, such as the heart, because the
part of the brain associated with that part of the body is
stimulated by micro-vibrations. His model is treated in ``The
Kundalini Experience'' by Sannella referenced below. From a
practical perspective the key thing is our subjective experience
and that the roadmap of these subjective experiences has been
mapped out.
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Is Chinese qi gong a kind of kundalini yoga?
If there is any contemporary teaching that is even more diverse
in approach than kundalini yoga it must be qi gong. As a result it
is hard to compare kundalini yoga to qi gong. From my limited
exposure to qi gong it is clear there are many qi gong practices
that are identical to kundalini yoga practices. What is also clear
is that may qi gong practitioners have reported experiences that
are identical to those of kundalini yogins. In so far as each of
these practices aims at eliminating blocks to the qi/prana energy
then they share a common ground.
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What about Tibetan Buddhism - has kundalini
been known in Tibet?
Kundalini yoga in the Natha Sampradaya and Vajrayana in Tibetan
Buddhism both take their origin from the Mahasiddhas who were
active in India from the 8th century to the 12th century.
Kundalini yoga practices formed the core of the teachings of a
number of these Mahasiddhas and are strongly represented in both
Tibetan Buddhist practices and contemporary kundalini yoga
practices. Kundalini yoga was spoken of as ``Candali yoga'' by
these Mahasiddhas and became known as gTummo rnal 'byor in Tibet.
Candali yoga was a key practice of the famous Tibetan yogin
Milarepa. The role of kundalini yoga in Tibetan Buddhism is
discussed in more detail in the
Kundalini Yogas FAQ.
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Are there any other traditions that show
awareness of kundalini?
If you believe that kundalini is at the basis of spiritual
progress then every valid spiritual tradition must have some
awareness of kundalini. Christianity (especially Quakerism and
Pentecostalism), Sufism, Qabalistic mysticism, alchemy and magick
all have literature which demonstrates some awareness of the
kundalini process but these traditions are not, to this author's
awareness, so open in their exposition of the techniques and so it
is hard to judge the depth of understanding latent in these
traditions. Nevertheless, the imagery is so unmistakable in these
traditions that each must have, at least at one time, been
conversant with the movement of kundalini.
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So how do I awaken kundalini?
Indirectly kundalini can be awakened by devotion, by selfless
service, or by intellectual enquiry. In these paths the blocks to
the awakening of kundalini are slowly removed. Occasionally,
individuals on these paths will experience a sudden awakening of
kundalini but generally because the blocks are slowly and gently
removed kundalini-like experiences evolve slowly in these paths.
Broadly speaking there are two radically different direct
approaches to awakening kundalini. One approach requires
initiation by a guru and relies upon a technique called shaktipat,
or ``descent of shakti.'' It is variously called: Siddha Mahayoga,
Kundalini Mahayoga or Sahaja Yoga (Spontaneous Yoga). These
approaches are treated in the
Siddha Mahayoga FAQ. The other approach uses intentional yogic
techniques . The styles using intentional techniques include
Mantra Yoga, Hatha Yoga, Laya Yoga or Kriya Yoga. These approaches
are treated in the
Kundalini Yogas FAQ .
Fundamentally the approach of Siddha Mahayoga and the Kundalini
Yogas are different. In Siddha Mahayoga the guru awakens the
kundalini and after that the core of the practice is the inactive
and non-willful surrender to kundalini. In Kundalini Yogas the
will is used to awaken the kundalini and to guide its progress.
Clearly these are different approaches. Nevertheless, elements of
the each approach occur in the practices of the other. Siddha
Mahayogins may use asanas, pranayamas and other hatha yoga
practices. On the other hand gurus in Kundalini Yoga may give
infusions of shakti to their students to help them at particular
points in their practice.
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What are the advantages and disadvantages of
using effort, in kundalini yogas, as opposed to the grace of the
guru, in siddha mahayoga, to awaken kundalini?
Since every practitioner brings his own unique inclinations and
obstacles to the practice of yoga it is very hard to generalize on
this point. In terms of actually awakening kundalini gurus of
Siddha Mahayoga claim that the kundalini is more easily and
reliably awakened by the grace of the guru than by individual
effort. In my limited experience I would agree. with this
assertion. While not every long-term student of either practice
necessarily shows signs of kundalini awakening it is amazing how
many people have had instant awakenings of kundalini through
initiation from siddha gurus.
In terms of encountering difficulties along the path the siddha
gurus would also claim that fewer problems due to kundalini
awakening, such as mental imbalance, are encountered by students
of Siddha Mahayoga. Here I think the results are mixed. It seems
to me that the guidance of the teacher in either Siddha Mahayoga
or Kundalini Yoga is more a determining factor than which style of
kundalini practice is employed.
Generally speaking each style of practice has its strengths and
weakness. The strength of Siddha Mahayoga is the ease with which
it awakens the kundalini. The weakness is that because the
kundalini is so easily awakened by the guru students of Siddha
Mahayoga often have completely undisciplined personal meditation
practices. Time is spent instead to trying to recreate some of
their initial experiences by following the guru around hoping for
his or her grace Some people spend 20 or more years in this manner
without ever developing an inner core of practice or experience.
The strength of the family of Kundalini Yogas is that the
progress is at least apparently more under the control of the
student of the yoga. These students seem more likely to have
disciplined personal practices and more of an understanding of how
the practice relates to their own experience. Unfortunately for
some students this leads to a fairly egotistical approach to their
practice and ultimately the kundalini energy is used to bolster
the ego rather than to merge the ego in bliss.
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What are the signs of an awakened kundalini?
Briefly, according to classical literature the signs of an
awakened kundalini can be grouped into: mental signs, vocal signs
and physical signs. Mental signs can include visions that range
from ecstatically blissful to terrifyingly frightful. Vocal signs
can include spontaneous vocal expressions that range from singing
or reciting mantras to make various animals sounds such as
growling or chirping. Physical signs include trembling, shaking
and spontaneously performing hatha yoga postures and pranayamas.
From a more subjective perspective the more pleasant
experiences associated with a kundalini awakening may include:
waves of bliss, periods of elation, glimpses of transcendental
consciousness. The less pleasant experiences associated with a
kundalini awakening may include: trembling, sharp aches in areas
associated with the cakras, periods of irrational anxiety, sudden
flashes of heat.
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Are these methods of awakening kundalini
dangerous? What about Gopi Krishna's books?
There are two different kinds of danger involved in kundalini:
the inherent danger in an awakened kundalini and the danger
associated with some forceful methods of awakening.
As for the inherent danger in awakening kundalini: If we take
the psychological perspective and view kundalini as the power
latent in our unconscious then it is easy to understand that an
awakening of this force is going to bring a greater amount of
unconscious material into our consciousness. Unconscious material
remains unconscious precisely because it is uncomfortable to the
conscious mind. Therefore, even in the best of circumstances the
joy associated with the awakening of kundalini is likely to be
attended with a certain amount of anxiety as kundalini wrests
control from the ego and unconscious contents spill over into
consciousness.
A number of different factors can ameliorate this situation.
First and foremost the presence of a teacher in whom one has
confidence can make a great difference. The real demonstration of
the skill of a kundalini yoga teacher is more in their ability to
successfully guide the student on the path of kundalini than in
their ability to awaken the kundalini. A supportive environment of
fellow practitioners who have undergone the same awakening can
provide comfort and confidence. Finally, a strong and resilient
mind capable of coping with this sudden burst of unconscious
material will see the student through any difficulties
If an individual is lacking one or more of these factors then
problems can arise. In particular, individuals with a
predisposition to mental illness may be susceptible to
particularly challenging kundalini experiences. There are many
documented cases of kundalini pushing people into psychotic
episodes. Some individuals have been subsequently helped by
healers or teachers while others, despite a lifetime of searching,
remain tormented. The most famous case is an individual named Gopi
Krishna who awakened his kundalini by doing unguided meditation on
his crown cakra. His life after awakening was both blessed by
ecstatic bliss and tormented by physical and mental discomfort.
Eventually his experience stabilized. He wrote down his
experiences in a recently re-released autbiography entitled
``Living with Kundalini.'' Gopi Krishna's autobiography appears to
be an honest representation of his experiences but it is only one
extreme datapoint in the panorama of experience on kundalini yoga.
So for some there appears to be an inherent danger in awakening
the kundalini but for the majority of people kundalini the initial
awakening may be disruptive but the rewards soon outweigh the
cost.
Some forceful methods of awakening kundalini may pose
additional dangers. Without proper guidance practices involving
extensive concentration or breath retention can cause mental
imbalance or physical discomfort. On the other hand, techniques
which work more on the flow of breath and gently moving attention
seem to rarely cause problems. These techniques work more to
purify the system preparing it for a kundalini awakening rather
than focusing on awakening the kundalini directly.
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But even if kundalini is dangerous, isn't it a
faster way to enlighenment?
First of all it may be useful to observe that there is no
technique currently known on earth that appears to be rapidly
catapulting large number of individuals toward enlightenment.
Because kundalini yogas deal so directly with a powerful
enlightening force it seems natural that they would be ``faster'',
but there appears to be alot of tortoise and hare phenomena at
work with newbie kundalini yogins. Many people begin kundalini
yogas, have strong initial experiences and then become frightened.
Many who perservere through this initial phase become distracted
by the energy and focus on temporal and phenomenal applications of
the energy.
There have been many scandals among kundalini
yoga teachers - particularly sexual scandals. Is there a
correlation between sexual scandals and kundalini yoga practice?
There have been scandals regarding the teachers of many paths,
both spiritual and non-spiritual ; however, it is probably fair to
say that kundalini yogins have had more than their share. Since
the first publication of these frequently-asked-questions in 1994
more than one well-known kundalini yoga teacher has been
implicated in having clandestine affairs with students and has
been asked to step down from his position as spiritual leader as a
result.
An advanced kundalini yogin is typically a powerful charismatic
individual who has the ability to directly influence the minds of
others. Westerners often mistake this power as a sign of
enlightenment and allow such teachers liberties as a result.
In addition it is quite common for kundalini yoga to
temporarily accentuate the sex drive. This period requires extra
discipline. Finally, kundalini yoga is closely associated with
tantrism and sex is often used in conjunction with tantric
practice. Where sex is used there is of course the opportunity for
misuse or abuse.
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If my kundalini is awakened will I need to
change my lifestyle?
It's hard to have your cake and eat it too. If you awaken
kundalini in order to change and enrich your life it's reasonable
to expect you may need to change your lifestyle as a result. The
recommendations of both classical literature and experience is
that sleep and diet will need to be moderated otherwise severe
discomfort may arise. Furthermore without moderating sexual
activity and physical work it will be hard to experience much
success with kundalini. The extent that these elements of your
life need to change depends on the nature of the individual. While
genuine mental imbalances arising from kundalini are rare nearly
every kundalini yogin will find periods when one needs to be
especially sensitive to needs for sleep, quiet and diet.
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Where can I learn more?
Here are some references for further reading. They may not be
the easiest books to find but they are currently in print and are
very good in their categories. Note that by definition no
reputable book on kundalini will tell you how to awaken your
kundalini. Either by effort or by shaktipat initiation, practicing
kundalini yoga requires the instruction of an experienced teacher.
Some introductory practices for cleansing the channels can be
learned from books.
Good introductory survey:
White, John (Editor) (1990). Kundalini - Evolution and
Enlightenment. New York: Paragon House.
Classical Works:
Svatmarama (1985). The Hatha Yoga Pradipika (Swami
Muktibodhananda Saraswati, Trans.). (First ed.). Munger, Bihar:
Bihar School of Yoga.
Silburn, L. (1988). Kundalini - Energy of the Depths (Jacques
Gontier, Trans.). Albany, NY: State University of New York.
Contemporary Kundalini Yogins:
Chetanananda, S. (1991). Dynamic Stillness. Cambridge,
Massachusetts: Rudra Press.
Muktananda, Swami (1989b). From the Finite to the Infinite
(First ed.). Volumes I &II, South Fallsburg, NY: Siddha Yoga
Dham of America Foundation.
Tirtha, Swami Vishnu (1980b). Devatma Shakti (Fifth ed.).
Rishikesh: Yoga Shri Peeth Trust.
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