Concept Of Kundalini

Kundalini is the name of a sleeping dormant potential force in the human organism and it is situated at the root of the spinal column. In the masculine body it is in the perineum, between the urinary and excretory organs. In the female body its location is at the root of the uterus, in the cervix. This center is known as mooladhara chakra.

To awaken kundalini you must prepare yourself through yogic techniques. You must practise asanas, pranayama, yoga and meditation. Then, when you are able to force your prana into the seat of kundalini, the energy wakes up and makes its way through sushumna nadi, the central nervous canal, to the brain. As kundalini ascends, it passes through each of the chakras which are interconnected with the different silent areas of the brain. Therefore, kundalini can be equated with the awakening of the silent areas of the brain.

Whatever happens in spiritual life, it is related to the awakening ot kundalini. And the goal of every form of spiritual life, whether you call it samadhi, nirvana, moksha, communion, union, kaivalya, liberation or whatever, is in fact awakening of kundalini.

The 7 Chakras

Kundalini is the name of a sleeping dormant potential force in the human organism and it is situated at the root of the spinal column. In the masculine body it is in the perineum, between the urinary and excretory organs. In the female body its location is at the root of the uterus, in the cervix. This center is known as mooladhara chakra.

To awaken kundalini you must prepare yourself through yogic techniques. You must practise asanas, pranayama, yoga and meditation. Then, when you are able to force your prana into the seat of kundalini, the energy wakes up and makes its way through sushumna nadi, the central nervous canal, to the brain. As kundalini ascends, it passes through each of the chakras which are interconnected with the different silent areas of the brain. Therefore, kundalini can be equated with the awakening of the silent areas of the brain.

Whatever happens in spiritual life, it is related to the awakening ot kundalini. And the goal of every form of spiritual life, whether you call it samadhi, nirvana, moksha, communion, union, kaivalya, liberation or whatever, is in fact awakening of kundalini.

Definition of chakra

The word chakra literally means 'wheel' or 'circle', but in the yogic context a better translation is 'vortex' or 'whirlpool'. The chakras are vortices of pranic energy at specific areas in the body which control the circulation of prana permeating the entire human structure. They relate to specific areas of the brain, and in most people these psychic centers lie dormant and inactive.

The major chakras are seven in number and are located along the pathway of sushumna, an energy channel which flows through the centre of the spinal cord. Sushumna originates at the perineum and terminates at the top of the head. The chakras are connected to a network of psychic channels called nadis, which correspond to the nerves, but are more subtle in nature.

The chakras are depicted symbolically as lotus flowers, each having a particular number of petals and a characteristic colour. The lotus symbolizes the three stages the aspirant must pass through in spiritual life: ignorance, aspiration and illumination. It represents spiritual growth from the lowest state o f awareness to the highest state of consciousness.

Mooladhara is known as the root centre and is related to the element earth, as it is in the most gross part of the body. The trigger point for mooladhara in the male body is the area between the anus and the genitals, the perineum, and in the female body the junction of the uterus and vagina. It has four petals and its colour is deep red. Its form is circular and it is aligned at right angles to sushumna nadi. It is said to be the seat of the sleeping kundalini.

Swadhisthana is traditionally associated with the unconscious mind. Its colour is vermilion and it has six petals arranged symmetrically around a central pericarp. The element of the chakra is water. Its trigger point is located in the front of the body at the level of the pubic bone.

Manipura is the centre of heat in the body, and according to many it is the main reservoir of prana. It is associated with the vital heat, the fire of digestion, energy. Its element is fire. Its colour is bright yellow and it has ten petals. The trigger point is the navel.

Anahata is the seat of unstruck sound. Its colour is blue and it has twelve petals. It is known as the centre of spiritual love. Its element is air. The trigger point is at the level of the heart behind the breast bone.

Vishuddhi is regarded as the centre of purification of various secretions in the body. It is visualised, as a violet coloured lotus with sixteen petals. Its element is ether-space, more subtle than air. The trigger point is at the base of the throat where there is a small depression.

Ajna is known as the third eye, the centre of intuition, the guru chakra or the command chakra. It is said that when awakened, the practitioner can view events on different planes of consciousness with complete awareness. Its colour is silver blue and it has two petals. It is situated at the top of the spinal cord, the point where ida, pingala and sushumna merge. From ajna these three nadis travel as one up to the next chakra. The trigger point of ajna is called bhrumadhya. It is situated at the eyebrow centre, where Indian ladies as well as many Brahmins make a red mark. The element of ajna is ether, sometimes called 'subtle mind'.

Bindu is considered one of the most important chakras in kundalini and kriya yoga. Inner sounds manifest in this chakra due to the movement of pranic energy. It has no petals but is symbolised by a tiny crescent moon on a clear night. The trigger point is the small depression at the back of the head, where Hindu Brahmins traditionally wear a tuft of hair. Its element is also ether.

Sahasrara is the most subtle of the chakras. It is visualised in meditation as a shining red lotus with an infinite number of petals, or 1,000 as its name suggests (sahasrara means a thousand). In the physical body its location is at the crown of the head. The element of sahasrara is ether.

Sahasrara symbolises the threshold between the physical realm of space and time, and the transcendental realm beyond. This realm of space is beyond normal physical laws, and the practitioner who awakens this chakra experiences a slate of mind which is indescribable in terms of the emotions, thoughts or feelings.

The Panchakoshas

Yoga says that each person has five distinct energy bodies or koshas, vibrating at different speeds. These interacting and overlapping layers of energy form the complete spiritual, mental and physical nature of the human personality.

Kosha is a Sanskrit word meaning sheath, moving from the gross physical body to the subtle spiritual body. Each kosha signifies a more refined dimension of consciousness. The koshas are known as annamaya, pranamaya, manomaya, vijnanamaya and anandamaya. Maya means 'composed of', so these sheaths are composed of food, energy, intellect, intuition and bliss.

The first two sheaths equate to the physical body. Annamaya kosha is the actual physical body, that part dependent on anna, meaning grain or gross food, for nourishment.

Pranamaya kosha is composed of prana, the vital life energy which organises the body parts and provides movement for mental and physical expression.

What we can loosely term 'the mind' exists in two parts. Manomaya kosha is the dimension of the lower mind, incorporating intellect, reason, concept and memory. Vijnanamaya kosha is a more subtle area of higher knowledge and intuitive awareness.

The most subtle body is Anandamaya kosha. It is essentially a body of pure light in the realm of spiritual bliss, beyond the reach of language.

The 5 Pranas

Pranamaya kosha is made up of five major pranas, which are collectively known as the pancha, or five pranas: prana, apana, samana, udana and vyana.

Prana in this context does not refer to cosmic prana, but rather to just one flow of energy, governing the thoracic area between the larynx and the top of the diaphragm. It is associated with the heart and organs of respiration together with the muscles and nerves that activate them. It is the force by which the breath is drawn inside.

Apana governs the abdomen, below the navel region, and provides energy for the large intestine, kidneys, anus and genitals. It is concerned with the expulsion of waste from the body and is the force which expels the breath.

Samana is located between the heart and the navel. It activates and controls the digestive system: the liver, intestines, pancreas and stomach, and their secretions. Samana is responsible for transformation. On a physical level this relates to the assimilation and distribution of nutrients. On an evolutionary level it relates to kundalini and expansion of consciousness.

Udana governs the neck and head, activating all the sensory receptors such as the eyes, tongue, nose and ears. U dana also harmonizes and activates the limbs and all their associated muscles, ligaments, nerves and joints. It is responsible for the erect posture of the body, sensory awareness, and the ability to respond to the outside world.

Vyana pervades the whole body, regulating and controlling all movement, and coordinating the other pranas. It acts as the reserve force for the other pranas.

Along with these five major pranas there are five minor pranas known as the upa-pranas: naga, koorma, krikara, devadatta and dhananjaya. Naga is responsible for belching and hiccups. Koorma opens the eyes and stimulates blinking. Krikara generates hunger, thirst, sneezing and coughing. Devadatta induces sleep and yawning. Dhananjaya lingers after death and upon its departure, decay and decomposition of the body begins to happen.

Nadis

The word nadi literally means 'flow' or 'current'. The ancient texts say that there are seventy-two thousand nadis in the psychic body. These are visible as currents of light to a person who has developed psychic vision. Like the chakras, they are not actually part of the physical body, although they correspond with the nerves. Nadis are the subtle channels through which the pranic forces flow. Out of the large number of nadis in the psychic body, ten are major. Of these, three are most significant: ida, pingala and sushumna. The most important of these three is sushumna. All the nadis in the psychic body are subordinate to sushumna.

Ida, pingala and sushumna

Sushumna nadi is the spiritual channel, and to concentrate on it, awareness is taken to the centre of the spinal cord. Sushumna originates from mooladhara chakra and terminates at sahasrara.

Ida nadi flows from the left side of mooladhara in spirals, passing through each chakra in tum, forming a crisscross pathway which terminates at the left side of ajna chakra.

Pingala nadi flows from the right side of mooladhara, mirroring ida, terminating at the right side of ajna.

Ida and pingala represent the two opposite forces flowing within us. Ida is passive, introvert and feminine; it is also known as the chandra or moon nadi. Pingala, on the other hand, is active, extrovert and masculine, and is called the surya or sun nadi.

When ida and pingala nadis are purified and balanced, and the mind is controlled, then sushumna, the most important nadi, begins to flow. Sushumna must be flowing for success in meditation. If pingala flows, the body will be restless; if ida flows, the mind will be overactive. When sushumna flows, kundalini awakens and rises through the chakras.

The 3 Granthis

There are three granthis (psychic knots) in the physical body which are obstacles on the path of the awakened kundalini. The granthis are called brahma, vishnu and rudra, and they represent levels of awareness where the power of maya, ignorance and attachment to material things is especially strong. Each aspirant must transcend these barriers to make a clear passageway for the ascending kundalini.

Brahma granthi functions in the region of mooladhara chakra. It implies attachment to physical pleasures, material objects and excessive selfishness. It also implies the ensnaring power of tamas - negativity, lethargy and ignorance.

Vishnu granthi operates in the region of anahata chakra. It is associated with the bondage of emotional attachment and attachment to people and inner psychic visions. It is connected with rajas - the tendency towards passion, ambition and assertiveness.

Rudra granthi functions in the region of ajna chakra. It is associated with attachment to siddhis, psychic phenomena and the concept of ourselves as individuals. One must surrender the sense of individual ego and transcend duality to make further spiritual progress.