Articles of Interest
Kundalini
FAQ (Frequently Asked Questions)
Kurt Keutzer
"The goal of kundalini yoga is the same a the goal of any
legitimate spiritual practice: to be liberated from the limited bounds of
the self-centered and alienated ego."---Kurt Keutzer
The following is a very well-written FAQ (Frequently Asked
Questions) on Kundalini by Kurt Keutzer. For those who are unfamiliar with
the term, and think it maynot apply to them in any way, I encourage you to
read on. Kundalini is the basic life force
energy, and if you're on a conscious spiritual path, you have already
experienced kundalini working in your life, though you may not have
recognized it as such yet. At times of great spiritual awakening, we can
experience many unusual symptoms of intense spiritual energy
(kundalini) coursing through our energetic systems. These symptoms can
include periods of intense creativity and sleeplessness, intense sexual
energy, physical discomfort where the energy encounters blocks in our
bodies, and mystical experiences, in addition to the basic sensation of
energy moving up our spines.
While there are many who would no doubt disagree with me, I
believe we are flowing kundalini all the time; if we weren't we wouldn't be
alive. The more alive we are, however, the greater the flow. As we awaken
spiritually, we can have what is called a
"kundalini experience," where there is a great surge of this basic spiritual
life force energy.
The FAQ below delves deeply into the topic. If some of the
terms are confusing,I encourage you to pick and choose questions to explore,
letting your interest and intuition guide you. Some more practical or basic
sections are "What is Kundalini," "How do I
awaken kundalini," and "What are some signs of awakened kundalini?"
Editor's note: The word "cakra" in this article may be mentally replaced
with "chakra," which is the more common English spelling.
TABLE OF CONTENTS:
What is kundalini?
What is the difference between prana and kundalini? What is the difference
between qi (or chi) and kundalini?
If kundalini is universal why do some kundalini yogins seem to have more
kundalini-energy than others?
What does kundalini have to do with spiritual enlightenment? What is the
goal of kundalini yoga?
Does everyone agree that kundalini awakening is necessary for enlightenment?
Can I just use kundalini yoga simply to improve my health?
Is there any scientific basis for kundalini and the cakras? Do I really have
to believe that all these cakras physically exist?
Is Chinese qi gong a kind of kundalini yoga?
What about Tibetan Buddhism - has kundalini been known in Tibet?
Are there any other traditions that show awareness of kundalini?
So how do I awaken kundalini?
What are the advantages and disadvantages of using effort to awaken
kundalini?
What are the signs of an awakened kundalini?
Are these methods of awakening kundalini dangerous?
What about Gopi Krishna's books?
But even if kundalini is dangerous, isn't it a faster way to
enlighenment?
There have been many scandals among kundalini yoga teachers - particularly
sexual scandals. Is there a correlation between sexual scandals and
kundalini yoga practice?
If my kundalini is awakened will I need to change my lifestyle? Do I need to
be celibate?
Where can I learn more?
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.
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
manifestation 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 the 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.
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 and 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, and who
became powerful martial artists or great qi gong masters. Of course
those that have strong "innate qi" and also train may develop the
strongest qi of all.
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
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 particularly 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 with internal absorption. In 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
literature, the yogi has nothing more to attain.
Putting these elaborate physiological descriptions aside, the goal of
kundalini yoga is the same as the goal of any legitimate spiritual
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.
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 Gurdjieff, 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 and
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.
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 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 to fulfill an ego-oriented motive.
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.
Itzak Bentov 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.
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.
What about Tibetan Buddhism? Has kundalini been known inTibet?
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.
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 ofkundalini.
Indirectly, kundalini can be awakened by devotion, by selfless
service, or by intellectual inquiry. 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.
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
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
weaknesses. 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.
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.
Are these methods of awakening kundalini dangerous? What about Gopi
Krishna's books?
If we take the psychological perspective and view kundalini as the
power latent in our unconscious then it is easy to understand that
awakening this force is going to bring a greater amount of
unconscious material into our consciousness. Even in the best of
circumstances this is likely to be uncomfortable, and if an individual
is barely coping with his unconscious even under normal circumstances then
awakening kundalini may push the individual over into psychosis. This
phenomenon has been documented many times.
Forceful methods of awakening kundalini pose additional dangers.
Because quite forceful methods can be used to awaken kundalini, these
techniques themselves are potentially physically and mentally
disruptive.An individual named Gopi Krishna awakened hiskundalini
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 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. It represents
dangers in forceful unguided practice but it is not representative of a
typical practicioner's experience.
But even if kundalini is dangerous, isn't it a faster way to
enlightenment?
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 a lot 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 persevere 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.
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.
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.
On-line materials:
There are a host of related materials now published on the Web.
Since they move around the simplest thing is to simply perform a
search using the Altavista Search Engine on the word "kundalini".
KUNDALINI: FREQUENTLY ASKED QUESTIONS AND SELECTED REFERENCES
Version 2.0, January 1996
Copyright Kurt Keutzer, 1996
The author grants the right to copy and distribute this file, provided
it remains unmodified and original authorship and copyright is
retained. Adding tasteful artwork is encouraged. Please do not
change the title (in html) of this document. The author retains both
the right and intention to modify and extend this document. This
FAQ gives a background on the phenomenon of kundalini and is assumed
material before reading the other related articles, which can be found at
SpiritWeb.org
|
|
