Kundalini Activation Using Pranayama
Contents: 1. Origin, definition and vital energy
1.1 Panchapran (the five main units of vital energy) 1.2 Panchaupapran (the (the five sub-units of vital energy) 2. Breathing
2.1 Definition and meaning 2.2 Through the nine openings (navadvars) and the skin 2.3 Account of the energy 2.4 Breathing in unison (samashvasan) 3. Types 3.1 Focussing one’s attention on the breath
3.2 Anulom-vilom pranayam 3.3 Antar (internal) kumbhak pranayam 3.4 Bahya (external) kumbhak pranayam 3.5 Sammishra pranayam 3.6 Shuddhikriya pranayam 3.7 Nadishuddhi (Nadishodhan) - Purification of channels 3.8 Shitalikaran pranayam 3.9 Mudra pranayam: Bhagshaha shvasan (breathin (breathing g with various parts of the body) 3.10 Other pranayams 3.11 According to the day and night 3.12 Sanhita pranayam: Sagarbha and agarbha (nirgarbha) pranayams
Pranayam The eight parts of Ashtangyoga (Eight fold Yoga) advocated by Patanjali are : 1. 2. 3. 4. 5. 6. 7. 8.
Yam (restraints), Niyam (regulations), Asans (postures), Pranayam (controlled breathing), Pratyahar (introversion), Dharana (concentration), Dhyan (meditation) and Samadhi (superconscious state).
Pranayam is the fourth part among them. It‟ It‟ s included in Hathayoga.
1. Origin, definition and vital energy energy ). A. The word pranayam ( ) is derived from two words pran ( ) and ayam ( ). Ayam means to regulate or suppress. Pranayam means regulating the vital energies (pran) in the body.
). Ayam means to increase. B. The word pranayam is formed from pran ( ) + ayam ( ). Pranayam means increasing the vital energy. C. Out of the subtle (subtle means those which cannot be perceived by the five senses, mind and intellect) frequencies in the atmosphere the proportion of the 360 tama predominant frequencies emitted from the earth is 40%. These are gross among the subtle frequencies. The 108 sattva predominant frequencies coming from the ajanaj or the star region (nakshatralok ) too are 40% (refer „Science of Spirituality : Chapter 25 - Composition of the Universe). These are most subtle. In pranayam the word ayam is derived from a (to come/to absorb) and yam (continuously). 360 tama frequencies and 108 sattva frequencies are continuously entering the body. The main aim of pranayam is to increase the ability to face these 360 tama frequencies. „Science of Spirituality : Chapter 26 - Man‟ provides information informati on on the vital body (prandeha). Acquiring control over that vital body, that is vital energy is itself pranayam.
The vital energies performing various functions in the body have various names. The main among them are the panchapran (five main units of vital energy) and the panchaupapran (the five sub-units of vital energy). Actually there is only one vital energy but according to its functions they are named as panchapran and panchaupapran. With every breath and thought the total oxygen leaves its position in the Brahmarandhra. During inspiration it descends from the Brahmarandhra and on expiration resumes its place in the Brahmarandhra. So also in the interval between two thoughts it goes to the Brahmarandhra. D. Out of the nine serpents ( navanag) - the nine groups of pure spiritual particles, five serpents move within the body as the five internal energies (five vital energies, panchapran). The remaining four are not present in the body of an average person and do so only with spiritual progress, that is all the principles in the universe (brahmanda) enter the subtle body ( pinda).
1.1 Panchapran (the five main units of vital energy)
1. Pran: The act of inspiration and the process of incorporation of oxygen into every cell occur because of the „ pran‟ vi vital tal energy. Both, the energy performing these functions and the total vital energy too is called „ pranshakti‟. Hence there is a possibility of confusion in the meaning. To avoid such confusion one should remember the simple rule that when words like pran, apan, udan, etc. are used, in that context it refers to the „ pran‟ energy causing inspiration. Otherwise one should consider it as the total vital energy. The main seat of pran is in the heart. 2. Udan: This energy flows upwards. The act of expiration and speaking occur because of this energy. Actually inspiration is an action and expiration a reaction. Its main site is the throat. 3. Saman: Intestinal movements occur because of this energy. To experience the saman energy place the tip of the middle finger of the right or left hand on the navel, note the experience and then read the following section. The moment the finger touches the navel, inspiration or expiration stops, that is, kumbhak occurs. To activate the kundalini (spiritual energy) movement of the saman energy is required. To achieve that, nadibandha (blocking of the channels) is performed. The energy causing nadibandha is called kilak . Kilak is the energy produced by expulsion of saman energy. Its main seat is the navel. 4. Vyan: Most of the voluntary and involuntary actions in the body (beating of the heart, etc.) occur because of this energy. It has no specific seat and is distributed throughout the body. 5. Apan: Excretory functions of the body such as sweating, urination and defaecation, passing flatus, ejaculation, delivery of a baby, etc. occur due to this energy. Its main site is the anus.
: । ।। ।। - ५५:२७ Meaning: Rejecting external objects and concentrating the gaze midway between the two eyebrows, sages equalise the pran and apan within the nose, keeping only the Final Liberation (Moksha) as their ultimate target. - Shrimadbhagvadgita 5 : 27.
An offering is made unto these vital energies prior to commencing a meal. The function of some vital energies in relation to the universe is as follows:
Pran: the sun Apan: the earth Saman: the hollow/cavity between the sun and the earth.
1.2 Panchaupapran (the five sub-units of vital energy)
1. Nag: causes belching 2. Kurma: causes blinking 3. Krukal: causes sneezing 4. Devdatta: causes yawning 5. Dhananjay: This energy is spread throughout the body and persists in the individual‟s body for sometime even after death.
2. Breathing 2.1 Definition and meaning
Everything that is done to maintain one‟s existence and form is called breathing. Breathing starts from the time of conception. The act of absorption of air, water, and food by the body cells is referred to as „ chay ( )‟ )‟ and that of excretion as „ apachay ( )‟. )‟. The word chayapachay ( ) is derived from the combination of the words chay and apachay. 2.2 Through the nine openings (navadvars) and the skin
In living organisms, tama and sattva predominant frequencies, that is energy enters and leaves the body through the nine openings and the skin. These nine openings are also called the nine centres (navachakras).
The amount of energy entering enterin g the body in all The nine openings in the body and the skin organisms %
The amount of energy expelled expelle d by the body in all organisms %
Number 1. The opening
a) Eyes
2
2
2
b) Ears
2
2
1
c) Nostrils (through the medium of air)
2
64
50
d) Mouth (through the medium of food and water)
1
30
2
e) Penis
1
1
1
f) Anus
1
1
1
-
-
43
9
100
100
2. Skin Total
2.3 Account of the energy Amount of energy % Saint of Average Saint of 70% person 90% level level 1. Input
A. Absorption of energy from outside the body 1. Through air (nose)
50
30
5
2. Through water (mouth)
20
10
5
3. Through food (mouth)
20
10
5
4. Through eyes, ears, penis and anus
10
10
5
0
40
70
100
100
90
A. Use of energy for oneself
10
5
2
B. Release of energy
90
50
20
Total accumulated energy
100
55
22
3. Accumulated energy = Input - expenditure
0
45
68
B. Energy produced in the body Total accumulated energy 2. Output / Expenditure
With practice of pranayam since less energy is spent on oneself it could result in accumulation of energy.
2.4 Breathing in unison (samashvasan (samashvasan)) The expulsion and absorption of energy by all the cells in the body simultaneously, is called breathing in unison. Such breathing occurs because of pranayam. As a result of breathing in unison since unified energy is used, less energy is utilised and thus it accumulates in the body. Similarly if one synchronises one‟s breathing with that of any person or animal then one can come to know his or its thoughts and emotions. So also one can control him. These two can be achieved with pranayam.
3. Types There are several types of pranayams. Information on them can be obtained from a number of books on the subject. Since information on pranayam only from the spiritual viewpoint is discussed here all the types have not been explained in detail. Slow breathing [is referred to as purak , abhyantarvrutti (attitude) or Brahma], holding it for sometime in the chest [is called purak kumbhak or antar kumbhak , stambhavrutti (pillar attitude) or Vishnu], slow expiration [is called rechak , bahyavrutti (external attitude) or Mahesh] and finally holding the breath for sometime (is called rechak kumbhak or bahya kumbhak ). ). Kumbhak not related to internal or external is called call ed „ keval (simple) kumbhak ‟. ‟. When kumbhak is practised controlling one‟s breath it is called „ sahit kumbhak ‟. ‟. When kumbhak occurs automatically, without any effort it is called „simple kumbhak ‟. ‟.
3.1 Focussing one’s attention on the breath On an average one breathes 21,600 times per day. Focussing one‟s attention on the breath is considered as continuous chanting (ajapajap ) of the „ So’ham ( )‟ )‟ (He is I) mantra. Continuous chanting is that which occurs without one‟s own efforts.
3.2 Anulom-vilom pranayam The word anukaran ( ) is formed from two words „ anu ( ) + karan ( ).). „Anu‟ means that which is already existing and „ karan‟ means means an action. With reference to this, anulom means the act of breathing as one usually does. In „ pratilom ( )‟, )‟, „prati ( )‟ )‟ means opposite and „ pratilom‟ means doing the opposite of inspiration, that is expiration. There is no need to contemplate on how many seconds purak , kumbhak and rechak take because as one reduces the breath gradually, after some years one can practise kumbhak for a maximum period of time. This is the very motive of pranayam. Generally, the duration of inspiration is thrice that of expiration. One should try to equalise the two. In the final stage, the duration of expiration should be a little more than that of inspiration. A. Chandranulom (Chandrabhed ): ): In this, both the inspiration and expiration are done through the left nostril [through the moon ( Chandra) or Ida channel]. The right nostril is closed with the thumb of the right hand. In the beginning one should perform nine such rounds ( avartans). Later as one gets habituated to them one should perform twenty-five to thirty rounds. At such times the duration of purak and rechak should be equal. When performing them one should chant a long Omkar in one‟s mind. B. Suryanulom (Suryabhed ): ): In this, both the inspiration and expiration are done through the right nostril [through the sun (Surya) or Pingala channel]. The ring or little finger of the right hand is used to close the left nostril.
The benefits of these types of pranayam are as follows. Usually breathing occurs as follows. Breathing occurs for about an hour through the right nostril. Then for two to four minutes through both the nostrils. Then again through the left nostril for an hour and later for two to four minutes through both. Then again through the right nostril. This cycle goes on continuously. By practising anulom-vilom pranayam one gradually gets used to breathing through both nostrils. This facilitates the opening of the Sushumna channel.
3.3 Antar (internal) kumbhak pranayam The act: Slow inspiration ( purak ) - holding the breath for sometime (kumbhak ) - slow expiration (rechak ). ).
3.4 Bahya (external) kumbhak pranayam The act : slow inspiration ( purak ) - slow expiration (rechak ) - holding the breath for sometime (kumbhak ). ). Besides getting habituated to surviving without oxygen the benefits of pranayam are obtained faster with bahya kumbhak than with antar kumbhak . However the risk in pranayam is higher with bahya kumbhak . Bandha and kumbhak : „In the science of Hathayoga some bandhas from among the types of postures (asans) have been mentioned. They are yogabandha, mahabandha , mahavedha , uddiyan, mulbandha, jalandharbandha , etc. While holding the breath during kumbhak one needs to close some openings out of the nine openings in the body. These yogic bandhas prove very useful for that purpose. A bandha is also useful in directing vital energy from a specific part of the body into (1) another. If one wishes to acquire mastery over pranayam then one should practise bandhas.‟ Kumbhak (breath holding) performed without bandha may cause headaches, a paunch, etc.
3.5 Sammishra pranayam The act : slow inspiration ( purak ) - holding the breath for sometime ( kumbhak ) - slow expiration (rechak ) - holding the breath for sometime ( kumbhak ). ).
3.6 Shuddhikriya pranayam A. Kapalbhati: Kapal ( ) means the forehead and bhati ( ) to illuminate. Since the cavities in the bones of the nose and forehead are purified by it, this type of pranayam is called kapalbhati ( ). ). It is performed by inspiration followed by sudden contraction of the
abdomen, expiration and then inspiration while relaxing the abdomen. B. Bhasrika : Bhasrika means the bellows of the blacksmith. This is a mixture of kapalbhati and ujjayi pranayams. C. Normal breathing, kapalbhati and bhasrika: In normal breathing, inspiration is active while expiration is passive. In bhasrika both inspiration and expiration are active. In kapalbhati, as usual the inspiration is active but expiration is more active. Generally, the rate of respiration is sixteen to eighteen breaths per minute. In both, bhasrika and kapalbhati the rate rises to fifty to hundred per minute. There is a higher chance of hyperventilation with carbon dioxide when performing bhasrika rather than with kapalbhati.
Nadishodhan)) - Purification of channels 3.7 Nadishuddhi (Nadishodhan Nadishuddhi can be done in two ways as follows.
1. Samanu - that is by chanting a bijamantra 2. Nirmanu - that is by some physical action without chanting a bijamantra .
A. Technique
1. Close the right nostril with the right thumb. 2. Breathe in very slowly, silently and regularly through the left nostril ( purak ). ). 3. Close the left nostril with the little finger and / or the ring finger. 4. Hold the breath for as long as possible without effort ( purak kumbhak ). ). (Some do not advocate holding the breath.) 5. Remove the thumb of the right hand from the right nostril and breathe out very slowly, silently and gradually through the right nostril (rechak ). ). 6. Hold the breath for as long as possible, without effort ( rechak kumbhak ). ). (Some do not advocate holding of the breath.) 7. Breathe in slowly, silently and gradually through the right nostril. 8. Close the right nostril with the right thumb. 9. Hold the breath for as long as possible without effort. (Some do not advocate holding the breath.) 10. Remove the little and/or ring finger and breathe out very slowly, silently and gradually through the left nostril. 11. Do not breathe in for as long as possible without effort. (Some do not advocate holding of the breath.)
This is called one round ( avartan) of nadishuddhi. Inspiration and expiration are acts to be performed steadily in one rhythm. In the beginning, one should perform seven to eight rounds of nadishuddhi practising the steps from numbers 2 to 11. B. Benefits
Generally breathing occurs as follows. Inspiration and expiration takes three to four seconds. Hence respiration occurs fifteen to twenty times in one minute. When practising pranayam both the acts of inspiration and expiration should be performed slowly, that is, both should take ten to fifteen seconds instead of three to four seconds each. Initially no matter how hard a seeker tries to breathe slowly, the lungs get filled with air within five to seven seconds of breathing through both the nostrils. However if one tries to breathe in slowly through one nostril then it takes ten to fifteen seconds for the lungs to get filled up with air. The same holds good for expiration. No matter how slowly one expires through both the nostrils it takes atleast five to seven seconds. On the contrary, if one expires slowly through one nostril, it takes ten to fifteen seconds. Thus breathing occurs slowly. Hence when practising pranayam initially, to develop the habit of breathing extremely slowly, this technique is useful. Ida and Pingala This technique is useful for regulating the energy flow through these channels and to facilitate the activation of the Sushumna channel. By practising this pranayam one is also able to activate either the Ida or Pingala, as desired.
C. Limitations: Once one is able to breathe slowly one should stop using the nirmanu technique, since it involves the movement of hands and consequently the mind cannot concentrate fully.
D. Anulom-vilom and nadishu nadishuddhi ddhi pranayam
1. Breathing extremely slowly
Anulom-vilom pranayam
Nadishuddhi pranayam
Efforts are required
Occurs naturally
2. Increasing or decreasing the sattva and Impossible raja components according to the requirement
Possible
3. Altering the flow of vital energy Impossible through the Ida -Pingala channels so as to facilitate worldly activiti activities. es.
Possible
4. Obstacles in meditation movement of fingers
due
to Meditation becomes easier since Possible there are no movements of fingers
E. Other techniques
When inspiring through the left nostril utter the vayubijamantra „yam‟ in the mind, sixteen times. Do not expire till it is chanted sixty-four times and after thirty-two times expire through the right nostril. Later when inspiring through the right nostril chant the agnibijamantra „ram‟ in the mind sixteen times. Do not expire t ill it is chanted sixty-four times and expire slowly through the left nostril after chanting it thirty-two times. When inspiring through the left nostril chant the vahnibijamantra „tham‟ sixteen times. Do not expire till the vayu bijamantra „yam‟ is chanted chant ed sixty-four times. Then chanting „ lam‟ the amrutbija or pruthvibijamantra thirty-two times gradually expire through the right nostril. Then when inspiring chant „ lam‟, when holding the breath „yam‟ and when expiring „ tham‟ in the mind in the same proport ion as given above. Inspire till Lord Brahma‟s bijamantra „a‟ is chanted slowly, sixteen times in the mind. After inspiration chant Vishnu‟s bijamantra „ou ‟ sixty-four sixty-four times. When expiring chant Shiva‟s bijamantra „m‟ thirty-two thirty-two times.
In the above three techniques the proportion of purak , kumbhak and rechak is 1:4:2.
3.8 Shitalikaran pranayam This pranayam overcomes anxiety, stress and helps in keeping the mind calm along with physical relaxation. It also increases the immunity of the respiratory system against disease. Out of these pranayams, sadant sadant pranayam pranayam is useful for those suffering from pyorrhoea (pus in the gums). A. Sitkari: First expire. Then turning the tongue inwards press its tip below the upper teeth. Hold the lips as they remain when one is smiling. Cavities are created between the edges of the lips and the twisted tongue. Inspire air through these cavities making the sound „si‟. Once the chest is filled with air, stop purak , close the mouth and do rechak . Repeat this four to five times. B. Shitali: First put the tongue out a little, from in between the lips, and lift it on both sides. Thus the tongue assumes the shape of a canoe. Then compress the tip of the tongue with the lips, creating a cavity there. Gradually inhale air through this cavity. The air passing over the tongue becomes cool and enters the chest. After purak is complete close the mouth and do rechak through the nose. This constitutes one round (avartan). Perform three to four such rounds.
C. Sadant: First press the teeth against each other and mould the lips, as if smiling. Then inhale air slowly, making a sound through the space between the teeth. When inspiration stops, perform rechak through the nose. This is one round. Perform three to four such rounds.
3.9 Mudra pranayam: pranayam : Bhagshaha shvasan (breathing with various parts of the body) „This is a type of breathing to be done before doing pranayam. This breathing proves useful to facilitate proper breathing and to make full use of the functional capacity of the lungs. A. Adham (breathing through the abdomen): Perform the chit mudra. Sit erect either in sukhasan (the ease posture), vajrasan (the adamant posture) or padmasan (the lotus posture ). Take a deep, slow breath ( purak ). ). Let the abdomen relax slowly during inspiration. Hold the breath only for a second (antar kumbhak ) and then contracting the abdomen gradually expire (rechak ). ). Before taking the next breath, hold it again for a second in this state itself ( bahya kumbhak ). ). Then gradually relaxing the abdomen perform purak . Continue this slow cycle of inspiration-expiration. Do not give jerks or apply pressure. Let the breathing be continuous and regular.
When performing purak since the abdomen is relaxed, the diaphragm between the chest and abdomen is reduced. As a result, a cavity develops in the lungs (specially the lower zones). Naturally the external air does not reach these zones. Due to the rhythmic movement between the abdomen and diaphragm, the abdominal organs receive equal massage and the blood circulation too increases. B. Madhyam (chest breathing): Perform the chinmay mudra. The posture adopted should be the same as above. When performing purak instead of the abdomen, relax the chest to a greater extent but gradually. When performing rechak contract it slowly. Do not allow abdominal movements to occur. With this type of breathing, air enters the middle zone of the lungs. C. Adya (breathing with the help of shoulders): Perform the adi mudra with the hands. The posture adopted should be the same as above. When performing purak slowly raise the shoulders, anteriorly. When performing rechak lower them posteriorly.
Raising the shoulders creates a cavity in the upper zone of the lungs and the air inhaled enters that part. Otherwise since one‟s respiration is superfi cial that part of the lung is not used much. D. Yogic breathing: Perform the Brahma mudra with the hands. “Yogic breathing” is a combination of the above three types of breathing. Breathing should be done first with the help of the abdomen, then the chest and finally with the help of the shoulders. During expiration too the same organs should be contracted in the same sequence. This breathing should be performed calmly and regularly without strain on any part or tightening of the face.‟ (2)
3.10 Other pranayams A. Ujjayi
„Expire completely and wait for a moment. Then start inspiring slowly through both the nostrils. Let the soft palate feel the air entering. When breathing let the glottis close the food pipe and wind pipe equally so that the air flowing through the half closed wind pipe makes a hissing “ s” sound. Making a gesture of swallowing, bend the neck and let the breath be held automatically. Maintaining this state for some moments make attempts to be aware of the breath held below the throat. Then keeping keeping the glottis half open and making the hissing sound “s” let the air be exhaled through the left nostril. Let the glottis open completely and expel all the air. This constitutes one round ( avartan): Do 4 to 5 such rounds.
In the other types of ujjayi, inspiration-expiration is done through each nostril. The importance in this type is attributed to decreasing the respiratory rate by compressing the palate upwards.‟ (3) B. Bhramari
„Inhale through both the nostrils and let the air circulate in the m outh imitating the sound of a drone. Let the entire body feel the vibrations generated. Then let the breath stop automatically. While exhaling, mimic the melodious sound of a female honeybee. Now it becomes easier. Wait after exhalation for a second. Repeat these rounds several times.
About bhramari it is said: “By practising pranayam this way the yogi experiences Bliss beyond description !” ‟ (4)
3.11 According to the day and night From sunrise to sunset one should inspire through the left nostril and expire through the right. From sunset to sunrise one should inspire through the right nostril and expire through the left. During the day, when there is sunlight one should inspire through the left nostril so that the moon channel (Chandra nadi) is activated and at night, in the absence of the sun one should inspire through the right nostril so that the sun channel ( Surya nadi) is operational. Thus if one performs acts contrary to the environment then the effects of the environment on oneself are reduced. Also with breathing through one nostril throughout the day one gets used to slow breathing, quickly.
pranayam : Sagarbha and agarbha (nirgarbha nirgarbha)) pranayams 3.12 Sanhita pranayam: The pranayam done chanting a mantra is called sagarbha and that done without a mantra is called agarbha (nirgarbha). The mantra is naturally chanted mentally because if done loudly then one will only be able to expire. A. The three step (tripad ) Gayatri: In this, Om (ॐ) appears twice as given below.
ॐ : :। ॐ : ।। ॐ : । Om bhurbhuvaha svaha. Om tat savituhu varenyam bhargo devasya dhimahi. Om dhiyo yonaha prachodayat. In the three step Gayatri if one mentally chants the first step during inspiration, the second when holding the breath and the third during expiration then pranayam with purak , kumbhak and rechak in the proportion of l : 4 : 2, too occurs. B. The four step (chatushpad ) Gayatri: In this four step Gayatri besides the three Om s of the ‟. Due to this fourth Om, kumbhak three step Gayatri, the fourth fourth is added after „ prachodayat ‟. (breath holding) after rechak (expiration) also occurs. Reference: ‘Path of Deliberate Rigour ( Hathayoga Hathayoga )’, published by Sanatan Sanstha. [1]. Vol 6. Pg. 33 First Edition, Bharatiya Sanskrutikosh. Publisher : Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410 Shanivarpeth, Pune 411 030. Yoga - Asane, Pranayam, Mudra, Kriya. First edition, June 1996. Publisher : V.N.Limaye, Sachiv - Vivekanand Kendra Prakashan, Marathi Section, 1890, Sadashiv Peth, Natubag, Pune - 411 030. [2]. Pg. 53 [3]. Pg.56 [4]. Pg. 58.
What is Kundalini Shakti?
To Sincere/Serious Spiritual Seekers: •Do you feel incomplete i ncomplete or stuck in your spiritual progress even though you have been practicing meditation, yoga, prayer, inquiry, etc.? •Do you have deep yearning, a sense of something special, inner vibrations, heat, light, subtle understanding, odd discomforts? •Would you like a customized set of effective spiritual practices designed to break through blocks •Would and boost your individual spiritual growth? •Have you been disillusioned or lost hope in your spiritual quest yet still want to find a way for additional understanding, support, and progress? •Would you like to understand more about your process and know where you are in your spiritual development according to a traditional spiritual theoretical frame? •Would you like to have skilled spiritual direction that tra nscends dogma and supplements your chosen spiritual orientation? •Are you ready to accept responsibility for your spiritual life and make needed changes to a healthy, regulated spiritual lifestyle? •Would you like to elevate your spiritual process at a sma ll intensive spiritual retreat that offers comprehensive, individualized, gentle, safe, holistic practices? •Would you finally like to find a method that opens the door for you to effectively transform your spiritual status, character, and limiting patterns? •Would you like to learn extremely rare practical spiritual knowledge that explains the physiology and physics of the subtle body and could empower your efforts and demystify your spiritual quest? •Are you earnestly dedicated to improving your spiritual life?
Features of a Kundalini Rising
Individual experiences of Kundalini process vary considerably. The basic signs of a Kundalini rising that a person might experience include:
feeling different, not fitting in a deep yearning for inner development inner sensations of light, sound, or heat a heightened inner awareness glimpses of bliss feelings of energy flowing or vibrating within special sensitivities, capacities, and talents non-ordinary phenomena spontaneous bodily movements emotional fluctuations atypical sensations an interest in spiritual spiritual growth or in metaphysics or the esoteric compassion and a desire to serve others a sense that something non-ordinary, transformative, or holy is happening within personal development, and optimally, spiritual transformation and realization
Although there are discernable patterns to Kundalini process, Kundalini risings offer a limitless array of possibilities, and each is unique. A Kundalini rising does not necessarily result in automatic holiness, virtue, genius, special abilities, extraordinary experiences, or peculiar discomforts. Many people have risings that produce few remarkable manifest characteristics other than some form of sensitivity and discontent and a talent or quality that stands out to some degree. The individual is more aware of the subtle aspects of life and is unsettled enough to yearn for more. This may develop into an intense longing that urges the individual to seek spiritual life, if they are not unduly distracted into less satisfying temporary substitutes in the mean time. Not all Kundalini risings manifest phenomena that can be called spiritual experiences. In fact, some incomplete risings can be quite difficult because Kundalini Shakti's efforts to improve her status can affect subtle body dynamics, causing a variety of experiences, including subtle body activities that feel physical and may be uncomfortable. Blocked risings or risings through cul-desac routes may yield some distressing and non-ordinary symptoms and will thwart further spiritual development until the block or misdirection is corrected. The strain on the subtle body may render the experiencer ultra sensitive, especially if they do not know how to properly support their rising. Individuals might also use or misuse any special abilities provided by their risings for their own worldly purposes, and this might eventuate in some discomforting side effects. If the gifts provided by an arisen Kundalini Shakti are harnessed for non-spiritual purposes, the resulting dissipation or misdirection of vital energy and likely ego inflation can postpone further spiritual progress until the diffusion is contained and the inauspicious focus corrected. In addition, other unhealthy and unspiritual lifestyle behaviors may complicate an individual's process, stressing the subtle body, impeding spiritual advancement, and possibly yielding eventual uncomfortable consequences. Other factors are sometimes present that complicate a rising, and an emotional reaction to the rising itself can further disturb the subtle body. An uncomfortable rising can result when Kundalini Shakti emerges spontaneously by means of non-spiritual catalysts (such as life shock or incorrect intervention) in an unprepared individual whose subtle body is weak, toxified, or unbalanced and who may have no frame of reference for interpreting and responding to the experience as potentially spiritual. Kundalini Shakti will work to resolve such a limitation in the individual, and the experiences produced by her effort may be
felt as uncomfortable and thus be considered problematic by the experiencer. It may also be labeled a “spiritual emergency” or be pathologized by others because it may meet enough criteria to be deemed a diagnosable disorder or syndrome. Any blocked rising may eventuate in some discomforts, and the purification and restoration that follows an improvement in a rising may also involve some discomfort. Eventually, these difficulties can be improved with spiritual understanding and correctly cooperating with Kundalini Shakti's efforts to advance the person's spiritual progress. A healthy, spiritual lifestyle supports a positive Kundalini process. With this, difficulties with risings can be improved over time with the dedicated and correct effort of the seeker and grace bestowed by the divine. Practicing appropriate spiritual methods allows Kundalini Shakti to correct (divert, unblock, elevate) a stuck rising. Unimpeded risings through a culminating route will eventually impart full spiritual attainment. To avoid confusion, it should be emphasized that Traditional Kundalini Science defines “kundalini” not as a mere energy but as Shakti, the divine source of energy. In the Vedic and Yogic texts, the various kinds of subtle energy in the human system are referred to as the pranas or vayus. It should also be noted that the popular term “kundalini awakening” may be used to refer to an initial release, arousal, or stirring of Kundalini Shakti in a person with a new rising. But it is also used to describe something different: a new awareness of an already existent rising that a person was born with, unbeknownst to them. Such showings of an unknown rising are often mistaken for an initial release. An individual's rising can become apparent at a karmically ripe time when the process makes some attempt to improve its status or is stimulated or strained by some other factor. According to this model, these individuals experience a spontaneous "ripening" of the rising, possibly with few apparent external catalysts to explain the change.
Kinds of Kun K undalini dalini Risings
According to Traditional Kundalini Science, Kundalini Shakti is the Divine Within, the Light of all Lights, the inner spiritual director who can provide constant awareness of the One. In her ascent to Oneness experience at Bindu, there are six routes (nadis) through which she can arise, and there are various levels in these routes at which Kundalini Shakti might stay in the course of her efforts to attain her ultimate goal, returning to her Source in Oneness, which is the Great Illumination beyond phenomena at Bindu.
The kind of rising a person has depends on their individual nature and the circumstances occurring in the subtle body at the time of the Kundalini release. Correct spiritual practice can affect the quality of a rising, as can factors such as lifestyle behaviors and the interference of subtle influences. The kind of risings people have, along with the pattern of past karmas they carry, determine the types of experiences they go through. Non-ordinary experiences can occur at any level, or very few may manifest. It is the effect of the rising on vayu (energy) dynamics in the subtle body that creates the experienced phenomena reported by people with a Kundalini rising. To prevent or remedy a blocked rising and to assure spiritual development, careful effort is required to make the individual's container (body, energy, mind, discernment) strong and pure so Kundalini Shakti can function comfortably and spiritual growth can be attained. Therefore, the great spiritual traditions provide methods that serve to unblock or divert incomplete risings to make them stable and allow them to proceed to spiritual results.
The following categories provide a framework for discussing the major stages of spiritual development as described through the format of Kundalini process according to Traditional Kundalini Science:
No Rising. Kundalini Shakti remains unreleased, contained in Muladhara chakra, the Root energy center subtly corresponding to the perineum at the base of the spine. This is the state of an ordinary person, one with no release or rising and no vayu dynamic in Muladhara.
Kundalini Stirring. Kundalini Shakti is shaken within Muladhara due to stimulation of the vayus (energies). The vayus in Muladhara spin, but Kundalini Shakti maintains her place at the mouth of Susumna nadi and does not uncoil her grip from around its base, and so she is not released or arisen. The experiencer may shake, weep, dance, run, jerk, laugh, cry out, or have glos salalia or other remarkable phenomena. This may inspire or motivate the experiencer to repeat the behavior that was the catalyst for the stirring.
Kundalini Arousal. Kundalini Shakti uncoils within Muladhara chakra and withdraws from the opening to Susumna nadi due to stimulation of the vayus, but the pranic vitality is too weak and the mind too unfocused to support an actual release from the Root center, and the mind is not sufficiently spiritually focused. After an arousal, there is no rising, and Kundalini Shakti stays uncoiled at the Root center, unaware of and unrelated to her Source, for she is no longer facing upward through Susumna to see her Goal. She does not recoil her grip around the base of Susumna nadi, and she resides ungrounded and disturbed. If there is no training to remain focused on virtue, she may be distracted by negative downward pulls and enter the dark substrata chakras below Muladhara, there to become engaged in nefarious traits and behaviors.
Kundalini Release. Kundalini Shakti uncoils, withdraws from the opening to Susumna, and, having enough energy and focus in the subtle system, is able to exit Muladhara chakra. This can take place when the pranic system is sufficiently vital and clear and when specific conditions, including intense mental and emotional focus, created by spiritual practice or life shock, are present. Kundalini Shakti can then enter one of the six available nadis and elevate to whatever level she is able to reach at that time. The nadi she enters depends on the conditions in the individual at the moment of the Kundalini release.
Partial Rising. Kundalini Shakti breaks the cap of Swayambhu linga and goes through the whirlwind above it, rising through Susumna nadi and elevating to the level of Anahata chakra, the Heart center, under the cap of Bana linga. Such a rising is unstable, meaning that Kundalini Shakti does not stay at the Heart level but goes up and down intermittently within Susumna, with her base camp at Muladhara, the Root center. This causes mild to moderate fluctuating experiences until she is able to elevate higher in Susumna. When finally at Makara point in upper Ajna chakra, the Brow center, Kundalini Shakti determines the culminating Upper Process route she will take for her ascent to Bindu.
Deflected Rising. Kundalini Shakti, deflected from entering Susumna, can enter either Vajra nadi or Saraswati nadi, whereupon she rises immediately up to Sahasrara, the Thousand petaled lotus and opens brain centers there, only to swiftly descend back to Muladhara, which becomes her base camp. From there, she intermittently goes up and down within the nadi she has entered. Saraswati nadi has three granthis (knots) that must be opened, and Vajra nadi has five bands in women and two bands in men that must be aligned. Due to brain center activation, talents and remarkable experiences might result from deflected risings, but there may be some strain also, as
Kundalini Shakti cannot reach the pinnacle (Bindu) from either of these cul-de-sac nadis and so becomes frustrated in her efforts to unite with the One. Such a rising must be diverted into a culminating nadi, usually Susumna, and then must be elevated from there to Makara point in Upper Ajna chakra, from where the rising can continue to procede upward through an Upper Process nadi and finally reach Bindu.
Intermediate Rising. Kundalini Shakti rises through Susumna nadi, breaks the cap of Bana linga at the Heart center, and elevates to the level of Vishuddha chakra, the Throat center, or to Lower Ajna chakra, the Brow center. These are stable risings, as Kundalini Shakti remains steadily positioned at the level she has attained and from there attempts to ascend and break the cap of Itara linga in Ajna chakra so she can reach Makara point. Practical talents may be bestowed on people with these risings, but over harvesting them may dissipate and strain the subtle system, delaying spiritual progress. At Makara point, Kundalini Shakti can select an Upper Process route for her ascent to Bindu.
Faux Full Rising. Kundalini Shakti elevates through Susumna nadi and pierces the cap of Itara linga in Upper Ajna chakra but stays at Introspector point, which is below Makara point, entering Upper Sankhini nadi rather than proceding upward. This is an esoteric rising that yields special powers worldly leaders can utilize to control their domains or take over new realms. It is nonculminating.
Full Rising. Kundalini Shakti elevates through Susumna nadi, breaking through the cap of Itara linga and reaching Makara point in Upper Ajna chakra. From this entry point to the upper nadi regions and culminating process, she is able to select an Upper Process route of her choice to go through Sahasrara lotus and Brahma Randhra while yet remaining beneath Bindu, the pinnacle. At this level, Kundalini Shakti is in Upper Process, where spiritual life truly begins as the aspirant is blessed, purged, purified, educated, and strengthened inwardly with their sincere cooperative support of Upper process.
Upper Process. Kundalini Shakti is able to use the vayus to renovate her container in the restoration project between Makara and Bindu. This phase involves the strengthening, repairing, and detoxifying of the entire subtle body (which includes the energy, mind, and discernment levels of the person), all managed from Sahasrara itself. The Sahasrara system, with its many brain centers correlated to the chakra petals, is also refurbished, improving brain function and endorphin production. This phase can take some time and may be physically and emotionally uncomfortable as the unconscious (with its karmic vasanas (drives) and samskaras (mental impressions)) is unloaded and the entire subtle body system is improved. It can be made easier through skilled spiritual guidance and by the individual's supporting the process with spiritual practices, perspective, understanding, lifestyle, and devoted spiritual dedication. Upper Process routes include: Upper Vajra nadi process, which initiates a chakra by chakra purge and purification orchestrated from the brain center petals of Sahasrara; Upper Chitrini nadi process, which can cause spontaneous body, hand, and breath movement patterns from Brahma Randhra; Upper Brahma nadi process, which offers increased awareness and now-ness perspective through the Stopping Stations or Guru Triangle routes; Hrit process, which gives the holiness and beatitude qualities of the Sacred Heart and yields Bindu experience even before eliminating all the karmic residue (samskaras and vasanas).
Complete Process. Kundalini Shakti elevates through the five steps of Brahma Randhra (which is the blossom of Chitrini nadi at the top of Sahasrara, the Thousand petaled lotus) and enters the spiritual nuptial chamber of Visarga at the tip of Brahma nadi, merging with Pure Consciousness
at Bindu (which is experienced at the end of Brahma nadi. This Pinnacle experience is the culmination of a rising but not the final stage of spiritual development. It can be without vasanas and samskaras or with, if the subtle body purging has yet to be finished. Complete risings occur after Kundalini Shakti enters Upper Brahma nadi, often via Upper Vajra and/or Upper Chitrini nadis. They may also begin with a rare initial rising through Lakshmi, Chitrini, or Brahma nadi. Once Bindu has been reached, Kundalini Shakti returns to Bindu repeatedly from her chosen temporary base camp location in Upper Brahma nadi until, though the aspirant's regular spiritual practice, she becomes proficient at reaching Bindu to enjoy Oneness experience, which is beyond all phenomena. At Bindu, she selects her next base camp.
Kaula Marga Vajra Re-diversion Process. Having had a Vajra nadi rising diverted at Muladhara to Susumna nadi up to Vishuddha chakra, the Kundalini Shakti of a spiritual vowed marriage partner re-diverts to Vajra nadi at Vishuddha's Amrita point and elevates, touching Makara and ascending directly to Bindu via Brahma Randhra, yielding profound ecstasy and brain center capacity. Unloading then happens. This uncommon process is the way of noble rulers.
Plateau Experience. Kundalini Shakti becomes proficient at quickly and volitionally returning to the experience of Oneness at Bindu, staying there for a long time, and being able to return to external functioning efficiently before her next elevation to Bindu experience. She now resides at her long-term base camp, such as Muladhara, Hrit, or Makara, and commutes from there to Bindu. She visits Bindu often and for extended periods, having the sleepless sleep or dying without death experience beyond all phenomena. The practitioner is transformed by Consciousness through Oneness experience, and prepares for being undistracted by any residual karmic material so Kundalini Shakti can be in the experience of Oneness at the moment of her departure from the physical form, thereby providing Liberation, the eternal union of the soul with the One. The three stages of Plateau experience are: Shuddha beha, which purifies the physical system, Pranava beha, which improves brain function, and Jnana beha, which refines higher intelligence. Plateau experience is the goal of all spiritual paths and can result in the individual becoming a realized saint, sage, or adept. Many levels of advancement are available to advanced holy ones who are capable of Plateau experience. The realized ones are each unique, and each retains some essence of their own temperament and conditioning. Those with a special body of knowledge may be invited by the One to serve humanity as adepts. These maintain some presence on the celestial plane rather than fully merging into Pure Consciousness at the time of their liberation.
The specialty of PKYC is to assist the qualified sincere spiritual seeker to reach Makara point in Upper Ajna chakra and then to support the seeker to culmination with deepening proficiency of Oneness experience at Bindu. After Makara, Kundalini Shakti determines which Upper Route process she will take and then strives in that way toward realization, sponsored by the dedicated cooperation and correct support of the individual aspirant. During this phase, PKYC also provides individualized spiritual education, support, guidance, and recommendations so the seeker can more skillfully and devotedly help Kundalini Shakti make good progress as the individual progresses through Full process to Bindu and then becomes more proficient in Oneness Experience in Complete process. Hopefully, this will culminate in deepened spiritual advancement with Plateau experience, which can yield Liberation if the holy one is able to be in Bindu experience at the time of death.
Supporting Supportin g Kundalini Process A rising of Kundalini Shakti is a blessed responsibility that initiates the individual's inner spiritual development. It requires skillful, loving adherence to spiritual life for the individual to comfortably advance. With sincerity and discernment, one can properly prepare for a healthy rising, correct a rising that is misdirected or blocked, and be guided to a complete rising. Such a Kundalini rising becomes a pleasant spiritual process eventually culminating in spiritual realization. That is the Divine design of the human being and the purpose of life. PKYC is dedicated to assisting aspirants to succeed in this sacred effort.
The following general recommendations may be helpful in supporting spiritual life. Healthy Lifestyle Have natural, wholesome, wholesome, correct nutrition, and eat with awareness. awareness. Get sufficient sleep and adequate rest. Create a life situation that is balanced and secure. Limit stress and overwork; simplify your life. Get gentle, simple exercise (walk, swim, bike, dance, garden, etc.). Enjoy uplifting pastimes (nature, music, the arts, reading, handiwork, etc.). Do your psychological inner work (journal, reflect, examine, uncover, etc.). Find/create supportive, understanding relationships. Cultivate objective awareness and loving kindness toward self and others. Establish strategies to remain undisturbed by potentially harmful others. Be spiritual and regulated in sex if you are married. Seek appropriate health care to identify and treat medical medical conditions. conditions. Take appropriate dietary dietary supplements. supplements. Avoid unnecessary, unnecessary, intense, and risky interventions and practices. Do not use non-prescription psychotropic drugs, including hallucinogens. Do not abuse nicotine or alcohol. Spiritual Lifestyle Accept your spiritual process; do not fight against it or pathologize it. Find a tradition-based model for understanding your spiritual process. Cultivate discernment, and clarify your belief system. Choose a focused spiritual (not a merely metaphysical/esoteric) path. Practice your spiritual path sincerely and regularly. Inwardly clarify which aspect of the divine (or One) you best relate to. Identify and live by spiritual values, values, priorities, and purpose. Live by sound ethics and virtue. Perform your life d uties with with love and skill. Seek moderation (not extremes, excitement, highs, wonders, or the sensational). Use careful discernment if seeking psychic/ene psychic/energy/primal rgy/primal interventions. Refrai Refrain n from cultiva cultivating ting or misusing psi capacities or occult practices. Create a home environment conducive to spiritual practice. Cultivate faith and devotion; have patience and perseverance.
Spiritual Practice Establish a regular, daily personal spiritual practice. Find authentic, skilled skilled spiritual guidance, education, and counsel. Make a time to engage in spiritual, scriptural study. Use a prayer/meditation pose that is correct for your body/system. Do carefully selected postures/stretches that are correct for you. Do correct, selected, gentle breathing practices. Use correct concentration, meditation, and contemplation methods. Use prayer, sacred sacred chant, and mantra mantra repetition. Affirm your spiritual purpose with with dedication. Cultivate constant awareness of the Divine/One. Pray like a laser laser beam for spiritual spiritual guidance and divine assistance.
Facts About Kundalini Shakti Kundalini Shakti… Shakti…..
Is the divine within, the Holy Spirit, our inner spiritual director Exists within every human being in a released or unreleased state Is revered as the means for spiritual growth in human beings Requires our informed cooperation, skilled support, and spiritual intent Follows the natural laws of subtle body physics; dependent on our choices Is a sacred power whose process can be improved by spiritual methods Requires a trained mind and energy system to advance spiritual growth Is safe, beneficial, and transformative when understood spiritually Can be misused and abused by naive or non-spiritual people May yield some discomforts if not properly supported Manifests in many different ways: quite subtle, blessed, extraordinary May be released and active in a person without their realizing it is Can be released by spiritual methods, life shock, or in a previous birth Can correct blocked process and the resulting strain on the subtle system Is the source of spiritual seeking, inspiration, awareness, discernment, love Is the essential spiritual science held within all spiritual traditions Is known by many different names in the world‟s spiritual paths
Misconceptions about “kundalini energy” …. Kundalini… Kundalini
Is just an exotic energy that can be quite unpredictable and unruly Is a very rare event resulting in enlightenment or in difficult symptoms Is always an intense experience with many remarkable features Is risky, probably dangerous, possibly debilitating Leads to a spiritual emergency with odd energy and mental problems Is a pathology to be subdued, treated, eliminated Can be easily manipulated or fixed with energy work or visualizations Can be made to go away by using lots of external focus and behavior Always gives a feeling of energy going up the spine with inner fireworks Always ascends through a central channel sequentially opening each chakra Is best utilized to develop special powers, genius, psychic ability, etc. Is occult or of the devil; results from bad luck or God‟s wrath Might be sexy, is released by sex, enhances sex Is a special path in itself or is just a particular style of hatha yoga Is a yogic or Hindu thing only and should be avoided by westerners Can be easily released by any guru to yield enlightenment Automatically makes a person spiritual or virtuous
