Kundalini and Its Purpose

June 28, 2005

Kundalini shakti is the revealing and the concealing energy of Lord

Shiva. On the one hand, it is the revealing energy and on the other

hand, it is the concealing energy. It reveals and it conceals. This

kundalini shakti is not different from the existence of Lord Shiva,

just as the energy of light and the energy of heat are not separate

from the fire itself. Kundalini, therefore, in the true sense, is the

existence of Shiva. It is the life and glory of Shiva. It is Shiva

Himself.

Para Kundalini

In our Trika Shaivism, kundalini, which is that internal serpent power

existing in the shape of a coil, is divided in three ways. The supreme

kundalini is called para kundalini.

" This kundalini is not known or experienced by yogins. It is so

vast and universal that the body cannot exist in its presence. It is

only experienced at the time of death. "

It is the heart of Shiva. This whole universe is created by para

kundalini, exists in para kundalini, gets its life from para

kundalini, and is consumed in para kundalini.

When this kundalini creates the universe, Shiva conceals His real

nature and is thrown into the universe. When the universe is created,

He becomes the universe. There is no Shiva left that is separate from

the universe. This is His creative energy. And when kundalini destroys

the universe, Shiva & #8217;s nature is revealed. So, the creative energy for

the universe is the destructive energy for Shiva, i.e., it is the

revealing energy for the universe and the concealing energy for Lord

Shiva. And the destructive energy for the universe is the creative

energy for Shiva, i.e., it is the concealing energy for the universe

and the revealing energy for Lord Shiva.

Para kundalini is the supreme visarga of Shiva. As you know from

studying the theory of matrika cakra, visarga [ : ] comprises two

points. These points are said to be Shiva and Shakti. In the real

sense, however, these points are not Shiva and Shakti; they are the

revealing point and the concealing point.

Cit Kundalini

Cit kundalini is experienced by yogins by means of concentrating on

the center between any two breaths, thoughts, or actions, between the

destruction and creation of any two things. As you have learned in

your study of the seven states of turya, when the yogin maintains his

awareness continually in concentrating on the center, he enters the

junction which exists between any two states of the individual

subjective body, waking, dreaming, or deep sleep. His breathing

becomes coagulated, then stops and whirls about one point. It then

moves on the right side of the passage of the breath. If this yogin & #8217;s

awareness continues to be maintained with continuity, his breath is

transformed from prana (breath) into pranana (life) and it rushes down

through the central vein, which is on the right side of the passage of

the breath. It rushes down to the bottom, to the spot known as

muladhara, which is near the rectum. Then in muladhara, you briefly

experience a crawling sensation. It is like the experience when a man

and a woman are having intercourse and sexual climax is just about to

take place. Here, the beginning of intense pleasure occurs. After the

momentary experience of this crawling sensation, it rises again in one

flash, and when it rises, you become filled with absolutely blissful

existence.

The happiness and bliss that you experience here cannot be described.

It is ecstasy beyond ecstasy, just like sexual bliss.

" In comparing sexual happiness with the happiness experienced in

cit kundalini, however, you will find that sexual happiness is one

millionth part of the happiness experienced in cit kundalini. "

In addition, simultaneously with the experience of ecstasy, you also

realize the reality of Self. You recognize your real nature and you

know, & #8220;I am only bliss (ananda) and consciousness (cit). & #8221;

And when you maintain that bliss through the grace of your master,

then the force of cit kundalini pierces bhrumadhya, which is found

between the eyebrows. At that point at once and abruptly you breathe

out. Here, you breathe out and not in, and you do so only once. Once

you breathe out, your breathing is once again stopped. Then cit

kundalini rises from bhrumadhya to brahmarandhra, which is found at

the top of the skull. You experience the rising flow of cit kundalini

as filling the whole channel from muladhara to brahmarandhra. Here

again you abruptly breathe out and your eyes are open. This lasts for

only a moment and then you are again inside, without breathing,

experiencing the rise of kundalini. Then again you breathe out and

again your eyes are open and for a moment you feel that the outside

world is full of ecstasy and bliss. This happens again and again. One

moment you are inside experiencing the bliss of the rise of cit

kundalini, and the next moment you breathe out and your eyes are open

and you are experiencing the world filled with ecstasy. This process

of coming out and remaining in continues, and each time it occurs it

is filled with more and more ecstasy. This process is called krama mudra.

When you are established in the process of krama mudra, then you

experience that ecstasy in action. When you eat, you are in that

bliss. When you talk, you are in that bliss. When you walk, you are in

that bliss. Whatever you do, you remain in that Universal state. This

is the state of jivanmukti, liberated in life. This state is

experienced not by ordinary yogins, but only by great yogins. This is

the real state of cit kundalini.

In the actual rise of cit kundalini, you will only get a glimpse of it

and then come out.

" The full rise of cit kundalini takes place only by the grace of

your master and by the grace of your own strength of awareness. "

The experience of establishing the full rise of cit kundalini through

the process of krama mudra can take place in one day, one life, or one

hundred lifetimes.

Prana Kundalini

Prana kundalini also comes about through the process of centering.

Prana kundalini, however, is only experienced by those yogins who,

along with attachment to spirituality also have attachment to worldly

pleasures. If your desire and attachment is only for spirituality,

then cit kundalini takes place.

Whether you experience the rise of kundalini as cit kundalini or as

prana kundalini depends on your attachments.

" If you have attachment for spirituality and also for worldly

pleasures, then the rise of kundalini takes place in the form of prana

kundalini. "

If you do not have attachments for worldly pleasures and are only

attached to spirituality, then the rise of kundalini takes place in

the form of cit kundalini. There is nothing you can do to determine

how the rise of kundalini will take place. It rises in its own way

depending on your attachments.

Up to the point where your breath is sipped down in the central vein

rushing to muladhara cakra, and through the momentary experience of

the crawling sensation, the rise of cit kundalini and the rise of

prana kundalini are the same. In the rise of prana kundalini, however,

when the crawling sensation is finished, then, in the state of

muladhara, there is a cakra (wheel) and this cakra begins moving

forcefully with great speed in a clockwise direction. At the same

time, the yogin will also hear the sound of its movement.

After some time, that force rises twelve finger-spaces from muladhara

cakra to nabhi cakra, which is the cakra of the navel. When it reaches

the navel, then the cakra of the navel also begins to move and you

feel that simultaneously two wheels are in motion and you feel the

sound of that movement. Here, as in cit kundalini, the intensity of

real love blooms forth. It is so full of love and ecstasy that the

experience of sexual bliss at the height of intercourse completely

pales in comparison.

It is important for you to know that in the process of prana

kundalini, you may not go beyond muladhara cakra or beyond nabhi

cakra. You may only experience muladhara cakra and then come out into

ordinary life. Then again you will have to begin with your practice of

centering.

" For the full experience of prana kundalini, whether you are a

householder, married or unmarried, you have to give your full life to it. "

From nabhi cakra, the force rises to hrit cakra, which is the cakra of

the heart, and which is experienced as being right in the center

between the two breasts. When the force reaches hrit cakra, it also

begins to move and you feel all three wheels spinning with great

velocity, you hear their sound, and you even experience the spokes

that comprise their wheels. From hrit cakra, the force of breath rises

up to kantha cakra, the cakra of the pit of the throat, and this cakra

also begins to rotate at a very high speed. From kantha cakra, the

force of breath reaches to bhrumadhya cakra, the cakra found between

the two eyebrows, and it also begins to rotate. With the movement of

bhrumadhya cakra, we have come to the end of the process of movement.

When the force of breath moves from bhrumadhya cakra, rising to

sahasrara cakra, sahasrara cakra does not begin rotating. It does not

move; rather, it is pierced by great yogins. And this piercing does

not always take place. Sometimes it is pierced and sometimes it is

not, depending on whether or not you have attachment to universal

pleasures. This piercing will only take place when you have no

attachment at all for universal pleasures. And when you do pierce this

cakra you become completely filled with bliss and enter into the

process of cit kundalini.

" If you do not pierce this cakra then, you will only travel up to

bhrumadhya cakra and from bhrumadhya cakra, you will come out and

achieve ashta-siddhih, the eight great yogic powers. "

These powers are anima, laghima, mahima, garima, ishitvam, vashitvam,

prakamyam, and kamavasayitvam-vyapti.

Anima is the power of becoming invisible. Laghima is the power to

become so light that you can move through the air. Mahima is the power

to create and maintain, as Hanuman did, an enormous body. Garima is

the power to add weight to your body so that you become immovable.

Ishitvam is the power to have control over the cosmos, e.g., you have

the power to make it rain or to make the sun shine. Vashitvam is the

power to make yourself attractive so that everyone wants to be with

you. Prakamyam is the power to have control over your own bodily

system. Prakamyam enables you to create hunger where there is none, or

if you are hungry, to eliminate your feelings of hunger. The eighth

power is vyapti, which is the power to pervade the whole universe.

This power enables you to know what is occurring anywhere in the universe.

The danger inherent in these powers lies in the fact that when you

have and use them then by and by you will be deprived of some portion

of your spirituality. This occurs because, due to the charm of these

powers, you become ever more devoted to worldly pleasures.

Reverse Rise of Kundalini

In Kashmir Shaivism, there is a second way that prana kundalini may

rise. Just through bad luck, it sometimes rises in reverse. In the

reverse rise of prana kundalini, when the breath is sipped down in the

central vein and reaches muladhara cakra, you will find that muladhara

cakra is not moving. Instead, bhrumadhya cakra is moving. In fact,

what has happened is that the breath has crossed all of the cakras,

beginning with muladhara cakra and has reached and penetrated

bhrumadhya cakra, which then begins to move. Then the force of breath

penetrates kantha cakra and it begins to move. Then the force of

breath moves to the heart, then to the navel, and finally reaches

muladhara cakra. And when all these cakras are in movement then you

come out, and the process of the reverse rise of kundalini is completed.

This is the incorrect process of prana kundalini. It is called

pishacaveshah, which means & #8220;trance of ghosts. & #8221; It is a fruitless and

valueless process. It only happens when your master is not on good

terms with you or is angry with you. He puts you in this process. In

this reverse process, you do not go anywhere or achieve anything. In

fact, it leads you from right to wrong.

June 28, 2005

kundalinis always have dificulties?

like pains skull presuure etc

how a person who woke kundalini involuntary make it disappear or go down or up etc?"LALITAMOHAN G.K." <himavanti wrote:

Kundalini and Its PurposeKundalini shakti is the revealing and the concealing energy of LordShiva. On the one hand, it is the revealing energy and on the otherhand, it is the concealing energy. It reveals and it conceals. Thiskundalini shakti is not different from the existence of Lord Shiva,just as the energy of light and the energy of heat are not separatefrom the fire itself. Kundalini, therefore, in the true sense, is theexistence of Shiva. It is the life and glory of Shiva. It is ShivaHimself.Para KundaliniIn our Trika Shaivism, kundalini, which is that internal serpent powerexisting in the shape of a coil, is divided in three ways. The supremekundalini is called para kundalini. "This kundalini is not known or experienced by yogins. It is sovast and universal that the body cannot exist in

its presence. It isonly experienced at the time of death."It is the heart of Shiva. This whole universe is created by parakundalini, exists in para kundalini, gets its life from parakundalini, and is consumed in para kundalini.When this kundalini creates the universe, Shiva conceals His realnature and is thrown into the universe. When the universe is created,He becomes the universe. There is no Shiva left that is separate fromthe universe. This is His creative energy. And when kundalini destroysthe universe, Shiva & #8217;s nature is revealed. So, the creative energy forthe universe is the destructive energy for Shiva, i.e., it is therevealing energy for the universe and the concealing energy for LordShiva. And the destructive energy for the universe is the creativeenergy for Shiva, i.e., it is the concealing energy for the universeand the revealing energy for Lord Shiva.Para kundalini is the supreme visarga of

Shiva. As you know fromstudying the theory of matrika cakra, visarga [ : ] comprises twopoints. These points are said to be Shiva and Shakti. In the realsense, however, these points are not Shiva and Shakti; they are therevealing point and the concealing point.Cit KundaliniCit kundalini is experienced by yogins by means of concentrating onthe center between any two breaths, thoughts, or actions, between thedestruction and creation of any two things. As you have learned inyour study of the seven states of turya, when the yogin maintains hisawareness continually in concentrating on the center, he enters thejunction which exists between any two states of the individualsubjective body, waking, dreaming, or deep sleep. His breathingbecomes coagulated, then stops and whirls about one point. It thenmoves on the right side of the passage of the breath. If this yogin & #8217;sawareness continues to be maintained with

continuity, his breath istransformed from prana (breath) into pranana (life) and it rushes downthrough the central vein, which is on the right side of the passage ofthe breath. It rushes down to the bottom, to the spot known asmuladhara, which is near the rectum. Then in muladhara, you brieflyexperience a crawling sensation. It is like the experience when a manand a woman are having intercourse and sexual climax is just about totake place. Here, the beginning of intense pleasure occurs. After themomentary experience of this crawling sensation, it rises again in oneflash, and when it rises, you become filled with absolutely blissfulexistence.The happiness and bliss that you experience here cannot be described.It is ecstasy beyond ecstasy, just like sexual bliss. "In comparing sexual happiness with the happiness experienced incit kundalini, however, you will find that sexual happiness is onemillionth

part of the happiness experienced in cit kundalini."In addition, simultaneously with the experience of ecstasy, you alsorealize the reality of Self. You recognize your real nature and youknow, & #8220;I am only bliss (ananda) and consciousness (cit). & #8221;And when you maintain that bliss through the grace of your master,then the force of cit kundalini pierces bhrumadhya, which is foundbetween the eyebrows. At that point at once and abruptly you breatheout. Here, you breathe out and not in, and you do so only once. Onceyou breathe out, your breathing is once again stopped. Then citkundalini rises from bhrumadhya to brahmarandhra, which is found atthe top of the skull. You experience the rising flow of cit kundalinias filling the whole channel from muladhara to brahmarandhra. Hereagain you abruptly breathe out and your eyes are open. This lasts foronly a moment and then you are again inside, without

breathing,experiencing the rise of kundalini. Then again you breathe out andagain your eyes are open and for a moment you feel that the outsideworld is full of ecstasy and bliss. This happens again and again. Onemoment you are inside experiencing the bliss of the rise of citkundalini, and the next moment you breathe out and your eyes are openand you are experiencing the world filled with ecstasy. This processof coming out and remaining in continues, and each time it occurs itis filled with more and more ecstasy. This process is called krama mudra.When you are established in the process of krama mudra, then youexperience that ecstasy in action. When you eat, you are in thatbliss. When you talk, you are in that bliss. When you walk, you are inthat bliss. Whatever you do, you remain in that Universal state. Thisis the state of jivanmukti, liberated in life. This state isexperienced not by ordinary yogins, but only by great

yogins. This isthe real state of cit kundalini.In the actual rise of cit kundalini, you will only get a glimpse of itand then come out. "The full rise of cit kundalini takes place only by the grace ofyour master and by the grace of your own strength of awareness."The experience of establishing the full rise of cit kundalini throughthe process of krama mudra can take place in one day, one life, or onehundred lifetimes.Prana KundaliniPrana kundalini also comes about through the process of centering.Prana kundalini, however, is only experienced by those yogins who,along with attachment to spirituality also have attachment to worldlypleasures. If your desire and attachment is only for spirituality,then cit kundalini takes place.Whether you experience the rise of kundalini as cit kundalini or asprana kundalini depends on your attachments. "If you have attachment

for spirituality and also for worldlypleasures, then the rise of kundalini takes place in the form of pranakundalini."If you do not have attachments for worldly pleasures and are onlyattached to spirituality, then the rise of kundalini takes place inthe form of cit kundalini. There is nothing you can do to determinehow the rise of kundalini will take place. It rises in its own waydepending on your attachments.Up to the point where your breath is sipped down in the central veinrushing to muladhara cakra, and through the momentary experience ofthe crawling sensation, the rise of cit kundalini and the rise ofprana kundalini are the same. In the rise of prana kundalini, however,when the crawling sensation is finished, then, in the state ofmuladhara, there is a cakra (wheel) and this cakra begins movingforcefully with great speed in a clockwise direction. At the sametime, the yogin will also hear the sound of its

movement.After some time, that force rises twelve finger-spaces from muladharacakra to nabhi cakra, which is the cakra of the navel. When it reachesthe navel, then the cakra of the navel also begins to move and youfeel that simultaneously two wheels are in motion and you feel thesound of that movement. Here, as in cit kundalini, the intensity ofreal love blooms forth. It is so full of love and ecstasy that theexperience of sexual bliss at the height of intercourse completelypales in comparison.It is important for you to know that in the process of pranakundalini, you may not go beyond muladhara cakra or beyond nabhicakra. You may only experience muladhara cakra and then come out intoordinary life. Then again you will have to begin with your practice ofcentering. "For the full experience of prana kundalini, whether you are ahouseholder, married or unmarried, you have to give your full life to

it."From nabhi cakra, the force rises to hrit cakra, which is the cakra ofthe heart, and which is experienced as being right in the centerbetween the two breasts. When the force reaches hrit cakra, it alsobegins to move and you feel all three wheels spinning with greatvelocity, you hear their sound, and you even experience the spokesthat comprise their wheels. From hrit cakra, the force of breath risesup to kantha cakra, the cakra of the pit of the throat, and this cakraalso begins to rotate at a very high speed. From kantha cakra, theforce of breath reaches to bhrumadhya cakra, the cakra found betweenthe two eyebrows, and it also begins to rotate. With the movement ofbhrumadhya cakra, we have come to the end of the process of movement.When the force of breath moves from bhrumadhya cakra, rising tosahasrara cakra, sahasrara cakra does not begin rotating. It does notmove; rather, it is pierced by great yogins. And this

piercing doesnot always take place. Sometimes it is pierced and sometimes it isnot, depending on whether or not you have attachment to universalpleasures. This piercing will only take place when you have noattachment at all for universal pleasures. And when you do pierce thiscakra you become completely filled with bliss and enter into theprocess of cit kundalini. "If you do not pierce this cakra then, you will only travel up tobhrumadhya cakra and from bhrumadhya cakra, you will come out andachieve ashta-siddhih, the eight great yogic powers."These powers are anima, laghima, mahima, garima, ishitvam, vashitvam,prakamyam, and kamavasayitvam-vyapti.Anima is the power of becoming invisible. Laghima is the power tobecome so light that you can move through the air. Mahima is the powerto create and maintain, as Hanuman did, an enormous body. Garima isthe power to add weight to your body so that you

become immovable.Ishitvam is the power to have control over the cosmos, e.g., you havethe power to make it rain or to make the sun shine. Vashitvam is thepower to make yourself attractive so that everyone wants to be withyou. Prakamyam is the power to have control over your own bodilysystem. Prakamyam enables you to create hunger where there is none, orif you are hungry, to eliminate your feelings of hunger. The eighthpower is vyapti, which is the power to pervade the whole universe.This power enables you to know what is occurring anywhere in the universe.The danger inherent in these powers lies in the fact that when youhave and use them then by and by you will be deprived of some portionof your spirituality. This occurs because, due to the charm of thesepowers, you become ever more devoted to worldly pleasures.Reverse Rise of KundaliniIn Kashmir Shaivism, there is a second way that prana kundalini mayrise. Just through

bad luck, it sometimes rises in reverse. In thereverse rise of prana kundalini, when the breath is sipped down in thecentral vein and reaches muladhara cakra, you will find that muladharacakra is not moving. Instead, bhrumadhya cakra is moving. In fact,what has happened is that the breath has crossed all of the cakras,beginning with muladhara cakra and has reached and penetratedbhrumadhya cakra, which then begins to move. Then the force of breathpenetrates kantha cakra and it begins to move. Then the force ofbreath moves to the heart, then to the navel, and finally reachesmuladhara cakra. And when all these cakras are in movement then youcome out, and the process of the reverse rise of kundalini is completed.This is the incorrect process of prana kundalini. It is calledpishacaveshah, which means & #8220;trance of ghosts. & #8221; It is a fruitless andvalueless process. It only happens when your master is not on

goodterms with you or is angry with you. He puts you in this process. Inthis reverse process, you do not go anywhere or achieve anything. Infact, it leads you from right to wrong.