Prana und Kundalini sind kosmische Energien im Menschen. Sie sind verschiedene Manifestationen der
kosmischen Energie mit unterschiedlichen Funktionen.
Prana Shakti ist die kosmische Energie, die durch den menschlichen Körper fließt. Prana existiert im
Körper in verschiedenen Manifestationen, so z.B. als Prana (Herz), apana (Anus), samana (oberhalb der Kehle), udana (Kehle), viyana (durch den ganzen Körper) u.a.. Prana Shakti fließt in Ida und bw. oder Pingala Nadi. Prana Aktivierung ist eine energetische Erfahrung, aber
keine Kundalini Erweckung. Man fühlt die Energie als Wärme, Kribbeln oder elektrischer Strom.
Viele spüren die Chakras in der Wirbelsäule, der Vorderseite oder Händen und Füßen.
Kundalini Shakti ist die kosmische Energie, die an der Basis der Wirbelsäule liegt und den
Wirbelsäulenkanal hochsteigt, wenn sie erwacht. Sie manifestiert sich als höheres Bewusstsein und mit dem Kosmos vereinende Energie.
KUNDALINI AWAKENING 3
#3: Causing Prana to flow in Sushumna: When the Prana is not only
balanced, left and right (section #2), but is also made to flow through the central channel of Sushumna (sometimes called "silver cord"), there comes an even deeper, abiding peace of mind. The
mind and heart only want to go inside for meditation.
Ida and Pingala flow along the spine: The two energies of Ida and Pingala flow along the spine (meru danda) of the
subtle body. Ida flows along the left side, and Pingala flows along the right. Sushumna nadi flows directly upwards and downwards, between Ida and Pingala, coursing through the
chakras.
Ida and Pingala join at the ganglion of ribes: Within the many ganglionated cords of the nervous system,
there is a nerve center in the area of the ajna chakra, at the space between the eyebrows, that is called the ganglion of ribes. Although Ida and Pingala are subtle energy flows, they correspond
to this physical structure. Ida flows along the left side of the spine, circles the ganglion of ribes, and converges on its left side. Pingala flows along the right side of the spine, circles the
ganglion of ribes, and converges on its right side. Thus, the two forces of Ida and Pingala converge at the ganglion of ribes, in the space between the eyebrows, the ajna chakra.
Meditation at ajna chakra: Because of this convergence of Ida and Pingala at the point of the ganglion
of ribes and the ajna chakra, meditation on this space is extremely useful and often recommended. For those who have the ability to gently focus here, there is great benefit in calming the gross
breath, balancing Ida and Pingala, and stilling the mind. It is because of this, in part, that the Bhagavad Gita (5.27) recommends gently keeping out all external contacts, and internally placing
attention between the eyebrows, making the energies flow evenly between the nostrils.
Breath at the nostrils: One of the most direct means of balancing the energies and causing prana to flow
in Sushumna is by attention of mind on the flow of breath at the nostrils. By attending to the lesser flowing nostril, it will gradually open. By attending to the other, they will both flow more
freely. When attending to both as one steady flow, the peace of Sushumna awakening gradually comes. While this practice can sound very simple, it requires a gentle persistence and a good ability
to focus attention.
Yoga Nidra: Some of the finest methods of bringing the flow of prana into the Sushumna channel are the
spinal practices of the ancient practice called Yoga Nidra, which are included on the Yoga Nidra CD. Bringing prana into Sushumna balances the chakras and prepares the pathway for Kundalini once
it awakens and begins to rise. Bhuta Shuddhi (chakra meditation) is also quite useful in balancing the energy and allowing it to flow in sushumna.
Ida and Pingala also join at the ganglion impar: The ganglion impar is the lower termination point of
the sympathetic nervous system. It is anterior to the sacrococcygeal junction, or in front of the coccyx, corresponding to the location of the muladhara chakra. The two flows of Ida and Pingala
also join at this lower end of the subtle anatomy.
Between the ganglion of ribes and the ganglion impar: Ida and Pingala flow between these two points and are in
constant contact with the nervous system and the central channel of the subtle spine. While one may meditate on the ajna chakra, the upper joining point noted above, there is also great utility
in meditation practices that move up and down along this central channel between these two points. This can have a tremendous effect on balancing the energies, calming the mind, and allowing the
Prana to flow through the central channel of Sushumna.
Versions of up and down practice: There are many versions of this, such as between any two of the chakras, where
particular emphasis is needed with those centers. There are also various shapes to the inner experience, such as an ellipse or figure eight. The most straightforward method is spinal breathing,
simply moving attention between the base of the spine and the crown of the head, coordinating the flow of energy with the physical breath, the physical body, and the mind.
Kriya and Kundalini Yoga: The practices related to motion along the spine are often considered parts of
Kriya Yoga or Kundalini Yoga, as well as being part of Pranayama, or the science of breath known as Swara Yoga. Each of these places great emphasis on work with the Sushumna channel. (See also
Yoga Sutras, particularly Sutras 2.1-2.2 on Kriya Yoga.)
Stimulating these
energy systems: After these energy systems are balanced, the vigorous breathing practices, and Pranayama energize or awaken the latent energy. This effect is dominant in the right
vagus nerve, as well as the subtle energy system beyond the physical body. Along with the Pranayama, the locks (bandhas) channel the energy into awakening.
Root lock and Prana: The root lock, or mulabandha is performed by contracting the perineum muscles that
are in the flat space between the genital area the anus. By contracting this muscle group, the normally downward flowing energy (Apana Vayu) is pulled upwards, gradually uniting with the normally
upward flowing energy (Prana Vayu) at the navel center. The root lock has the effect of causing Prana to flow in Sushumna channel, rather than along Ida and Pingala. Eventually, the practice is
combined with other practices, so as to cause Kundalini to awaken and arise.
Prana enters the mouth of Sushumna: At the first chakra (muladhara) is the root (kanda) out of which all
of the subtle energy channels (nadis) originate and go outward throughout the subtle body. It is located at the perineum, between the genitals and the anus. At this root is the mouth or opening
to the Sushumna channel, as well as chitrini nadi and other finer nadis that are within the Sushumna, like a fine stream inside of a fine hose. After Ida and Pingala are balanced, the Prana is
guided to enter and flow into the mouth of Sushumna.
Sushumna
Awakening is sustained: Rather than being a temporary experience that happens during the natural transition of breath dominance (as described in section #2), the balanced flow of
Prana is now sustained for a longer time during the period of meditation. Also, the Prana is now flowing more in the Sushumna channel itself, rather than just being balanced between left and
right. Sometimes this flow of Prana is experienced as a feeling sensation in the spine, possibly as a warmth of energy flow.
Note that while this is a very important stage, and skill to acquire, this is not full Kundalini Awakening, but is the
flow of the Prana through the central channel. This flow of Prana in Sushumna is sometimes thought by people to be Kundalini Awakening, which it is not. Recall the metaphor of Prana being like
the steam arising from the bowl of hot water, and reflect on the difference between the steam and the significantly more concentrated water in the pot.
This flow of Prana in Sushumna is one of the first goals of meditation. Of the eight rungs of Yoga (Yoga Sutras
2.26-2.29), numbers three and four work with your sitting posture (Yoga Sutras 2.46-2.48) and breathing or pranayama (Yoga Sutras 2.49-2.53). When the breath is balanced, and the Prana is flowing
in Sushumna, the senses truly begin to turn inward, which is Pratyahara, the fifth of the eight rungs. It sets the stage for deeper meditation and samadhi.
Self-training brings you to this place: So why is it that, in Yoga, there
is so much emphasis placed on your relationship with the world, purifying and training body and senses, exploring your habits, and doing breathing practices? (Yoga Sutras 2.30-2.34) In a sense,
it is solely so that you can come to this place, this plateau of peace from where you might begin the final climb to the peak of the spiritual mountain. All of these practices work together, like
fingers on a hand, to bring you to this place where Prana flows in Sushumna.
Critical point on the journey: Prana flowing in Sushumna is one of the critical points of the inner journey. The entire
inner journey can be summarized in 3 steps:
First, awakening of Sushumna (which is the subject of this page).
Second, Kundalini Awakening.
Third, Kundalini rising to Sahasrara, the crown chakra.
As the spiritual journey can seem quite complex at times, this brings a simplicity to the process, by providing a sort of
first bench mark to aim for (Prana flowing in Sushumna). All of the practices can then be seen as having a common goal, that of bringing Ida and Pingala to an inner balance, where Prana then
flows in Sushumna. While the balance between Ida and Pingala brings a state of peace and calm, in which the mind wants to meditate, the awakening or application of Sushumna brings that
meditation. This is a pivotal point of Yoga meditation. (Yoga Sutras 2.52-2.53)
Prana in Sushumna brings joy: Prana flowing in Sushumna brings a great feeling of joy, sukhamana
(sukha=joyous; mana=mind). The tremendous peace of mind can seem to be enlightenment itself, for those not familiar with the further reaches of Kundalini Awakening and spiritual experience. Here,
with the awakening of Sushumna, it is useful to recall that in the ladder of Yoga, as described by Patanjali, contentment (santosha) is a part of step 2 of the 8 (Yoga Sutra 2.42). Thus,
contentment is a prerequisite for deep meditation and samadhi, not the goal itself.
Compared to the typical day to day experience of the external world, there is a feeling of intoxication of sorts, as the
external world is forgotten. It is as if one is temporarily dead to the external world, though still in the body. Dispassion, non-attachment, vairagya is there, as there seems to be a reprieve
from the many attachments and aversions of the mind. (See Yoga Sutras 1.12-1.16)
Fearlessness begins to come: When the Prana flows through Sushumna, the body seems
indestructible, as it has been left behind in attention. One begins to experience fearlessness, or so it seems. It is a surface level of fearlessness, related to mind and the possible events of
the world. Still deeper is the fear related to loss of individuality itself. So this fearlessness, however nice it is, is still not the fearlessness that comes from being one with the
One.
Mistaking Sushumna for Kundalini Awakening: Prana flowing in Sushumna is extremely peaceful,
and can easily be confused with Kundalini Awakening. As you feel the tranquility, along with the warmth flowing through the levels of the spine, this calmness is very alluring, and when reading
the books about Kundalini Awakening, it can seem as if, "This is it!" There is a difference between the flow of Prana through Sushumna and full Kundalini Awakening, with that Kundalini energy
itself rising. Both Prana and Kundalini are forms of the universal energy of Shakti, though here, at this stage, it is still Prana that is flowing in Sushumna (To see the differences between
these forms of Shakti, take a look at the article on Shakti, Kundalini, and the River). Full Kundalini Awakening is extremely powerful, as this full charge awakens and begins to move
upwards.
Mind is a barrier: At this stage of the practice, a barrier is commonly encountered, and that is, you
more fully encounter the contents of the mind. At this stage of the practice, this can preclude the feeling of joy. At the same time that peace and joy are beginning to be experienced, the
attention is coming further inward, leaving behind the external world. Even the body and the gross breath are now seeming to be external, and are about to be left behind on the inner journey. It
is here, at the door of the joy of Prana flowing in Sushumna, that you more fully encounter the contents of the mind.
Breath is subtler: In leaving the external world behind, the mental world truly comes forward. It is
that depth of mind that is beyond, subtler, more interior to the senses, the physical body, and the gross breath. Breath is very subtle here. Attention is still in the flow, but less in the
physical breath. It is more on the edge, the borderland of experiencing the Prana as energy in itself, rather than a manifest flow of material breath.
One-pointedness and non-attachment: At this stage it is imperative to practice the companions of
one-pointed concentration (Yoga Sutras 1.30-1.32, 3.1-3.3) and non-attachment (Yoga Sutras 1.12-1.16). The ability to concentrate means having the ability to stay with the feeling of joy arising
from the central flow of Prana. The ability to remain non-attached means that as the stream of thought impressions naturally increases, they can be allowed to rise and fall on their own accord,
while the attention remains focused. The aspirant remains undistracted, unaffected, and uninvolved. It means cultivating determination, or Sankalpa. Long before the coming of the Kundalini Shakti
is Sankalpa Shakti, the Shakti of determination. If this concentration and non-attachment can be maintained, while the Prana flows in Sushumna, one is ready for the next step on the journey,
which is Kundalini Awakening itself.
IN:
http://www.srichakra108.blogspot.in/2012/09/kundalini-awakening-part-3.html
KUNDALINI AWAKENING 4
#4: Awakening the Kundalini energy: After one is well established in the ability to balance the Prana between Ida
and Pingala (section #2), and causing it to flow in Sushumna (section #3), the resulting sense of peace and joy is the foundation for the next step, which is awakening the Kundalini
itself.
Kundalini Awakening is for all: Regardless of what religious, spiritual, or meditation tradition one
follows, the awakening of this Kundalini energy, by whatever name you call it, is a most innate and essential part of spiritual advancement, unfoldment, or realization. It may seem different when
colored by different cultures, but the fundamental experience of the energy is there nonetheless.
Preparation is
imperative: It is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural
desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If
one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy
vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices,
including systematic introspection and the various breathing practices.
Mediate and immediate methods: When one questions how to awaken Kundalini, the question usually refers
to the specific technique that is used. However, Kundalini Awakening may ultimately occur with all methods, even those that do not seem to be directly related to Kundalini. Thus, we have two
general approaches with the various practices, those that are more immediate and those that are more mediate. The specific practices may overlap, or be part of both approaches.
Immediate methods: Immediate means direct; not acting through a secondary agency, method, or practice;
the quicker, more forceful approach. The immediate or direct approach might involve the various asanas, locks, and breathing practices, as well as more intense meditation practices. It may
include Hatha Yoga, Kriya Yoga, Kundalini Yoga, Raja Yoga, and Tantra Yoga. With these approaches, it is important to have external guidance so as to learn properly.
Mediate methods: Mediate means indirect; acting through a secondary agency, method, or practices; the
slower, more gentle approach. The mediate or indirect approach might involve religious rituals, Bhakti Yoga (devotional), Jnana Yoga (self-enquiry), Karma Yoga (action in the world), simple
mantra chanting, gentler meditation focusing on more gross level objects. These approaches are more suited to practice without guidance, though it is beneficial and
recommended.
Methods of awakening Kundalini: For the intentional, immediate or direct awakening of Kundalini, there
are several categories of practices, and these are generally chosen in alignment with one's particular teacher and tradition:
Physical: These methods involve Hatha Yoga postures, Mudras (gestures), and Bandhas
(locks).
Breath: Vigorous breathing practices (Pranayama), along with the Bandhas, and breath
retention.
Meditation: The intensity of concentration leading to Meditation and various levels of
Samadhi.
Mantra: Some of the Mantra schools work with subtle vibrations to awaken the various aspects of latent
energy.
Hatha Yoga leads to Raja Yoga: It has been mentioned in section #2 that the purpose of Hatha Yoga is
balancing Ida and Pingala. In addition, as is stated in the Hatha Yoga Pradipika, Hatha Yoga is preparation for Raja Yoga, which is the science of self exploration and meditation. Raja Yoga is
succinctly summarized in the Yoga Sutras of Patanjali. (See also the List of 196 Yoga Sutras)
Kriyas are signposts: Sometimes there might be bursts of energy, called Kriyas, which cause a jolt
throughout the spine (meru danda) and the body. They may be sharp, quick, and mild, or they may come as a powerful jolt that causes the body to jump. Such a jolt may come from time to time in
meditation, experienced as a single burst of energy. These often bring varying degrees of fear, as they may seem to be a threat to our existence. Gradually, as the energy is understood and
assimilated, the Kriyas come more like a quick wave of reassuring warmth, which brings a wave of peace. They serve as gentle reminders of progress on the spiritual journey.
Kriyas are neither
seizures nor Kundalini: When not understood, these Kriyas can be confused with seizures because of the way they cause a jolt in the nervous and muscular systems. Because of the warmth or
peaceful feeling that can come with, or after the Kriyas, they can be confused with Kundalini Awakening, which they are not. Once again, they may be pleasant experiences that serve as inspiration
along the journey.
Reversing Prana and Apana Vayu: The five Vayus have been explained in section section #1. Of particular
importance are Prana Vayu, which is an upward flowing energy, and Apana Vayu, which is a downward flowing energy. To repeat from that section: One of the ways of describing the process of
intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to
awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy
flows.
Three paths of Tantra: Of the three paths of Tantra, Kaula Tantra begins with practices in the first
chakra, muladhara chakra, and emphasizes external practices. Mishra Tantra works more with the middle chakras, dealing both with the external and internal, while Samaya Tantra works with the
upper chakras, dealing solely with the internal practices.
Shaktipata: Along the way, some of the obstacles may be removed, as well as glimpses of Kundalini
Awakening be given through Shaktipata, the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. It may
come in a single, large burst, though more often it comes in smaller experiences along the way. As described in section #6, Shaktipata may come after all of the preparation and practices, as
means of removing the final barrier.
Signs of Kundalini Awakening: There are various signs and symptoms of Kundalini Awakening, and these may
be of varying duration and intensity. Some of the experiences may seem similar to those of Prana flowing in Sushumna, though the intensity is quite different. The specific experiences may also
vary from person to person, and the words used to describe the experiences may be different. The nature of the experience is also affected by the degree to which the individual chakras are
involved in the energy increase. However, there are some general signs and symptoms that are commonly reported:
Involuntary jerkiness or shaking in the body
Intense feelings of pleasure or bliss
Feelings of cold in the body
Intense heat in the spine, or a particular chakra, as if molten metal were flowing in the spine
Striking flows of energy, like electricity or internal lightning bolts
Feelings like snakes or ants crawling on the body, particularly along the spine, or between the feet and
head
Mudras (hand gestures), Bandhas (locks), Asanas (postures), or Pranayama (breathing practices) may come spontaneously
rather than being intentionally practiced
A sense of confusion or uncertainty about what is happening in these experiences
Spontaneous emotional shifts or mood swings
Increase in the experience of inner colors and lights
Inner sounds, such as musical instruments, buzzing, roaring, or thunder
Waves of creative, intellectual, or spiritual insights
As was noted in section #3, it is useful to be aware of the difference between Sushumna Awakening and Kundalini
Awakening, as these are different degrees of the flow of energy.
Integrating the experiences: The more thoroughly one has prepared for the experience of Kundalini
Awakening (as described above), the more naturally it can be assimilated and integrated. As with preparation, it is important to continue to work with stabilizing body, breath, and mind. It means
eating good food, having daily exercise, and getting regular sleep. Continuing with life activities, and being with other people and guides is an important part of the process. The integration of
Kundalini Awakening brings about a positive reorganizing or transformation of the physical, subtle, mental and emotional aspects of a person. It does not mean that one is enlightened, but it is
an important step along the way.
Describing the experience: The results of Kundalini Awakening can defy description, or may be described
in many different ways, using the language and inflections of the individual person. Following is one description of Kundalini Awakening from Gopi Krishna, as described in his book entitled
Kundalini: Path to Higher Consciousness. Notice that this description involves Kundalini Awakening, but falls short of merging with the Absolute reality, the completion of the experience of
oneness (Saying this falls short is not meant as a criticism. Rather, his words well describe a certain stage of practice. He may describe the further stages elsewhere in his writings. The later
stages are captured in quotes at the end of the section on Kundalini rising to Sahasrara). There still remains a here and a there, a me and the other objects. There is still an observer, the
process of observing, and the objects being observed. In any case, reading of such an experience, or better still, experiencing such an experience, can be very inspiring.
"Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal
cord. Entirely unprepared for such a development, I was completely taken by surprise; but regaining my self-control, keeping my mind on the point of concentration. The illumination grew brighter
and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light. It is impossible to describe the
experience accurately. I felt the point of consciousness that was myself growing wider surrounded by waves of light. It grew wider and wider, spreading outward while the body, normally the
immediate object of its perception, appeared to have receded into the distance until I became entirely unconscious of it. I was now all consciousness without any outline, without any idea of
corporeal appendage, without any feeling or sensation coming from the senses, immersed in a sea of light simultaneously conscious and aware at every point, spread out, as it were, in all
directions without any barrier or material obstruction. I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined to a body, but
instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exultation and happiness impossible to describe."
http://www.srichakra108.blogspot.in/2012/09/kundalini-awakening-part-4.html
KUNDALINI AWAKENING 5
#5: Leading the Kundalini upward: After Kundalini
Awakening (section #4), its full force is then guided through the Sushumna channel, much like the Prana that came before (though now in its full force), systematically piercing, and moving
through one after another of the chakras along the way. Kundalini Awakening is followed by Kundalini Rising. After Kundalini Rising, the Kundalini is guided to the Crown.
The seven major chakras: As was described in section #1, the energy of Prana flows in the nadis, and the
major vortices of the energy intersections are the chakras. Energy is concentrated and stored at these chakra intersections. They are the subtlety which is underneath, or provides the support for
the nerve plexuses along the spine. Briefly, the seven major chakras are:
Muladhara: coccyx, base of the spine, at the perineum
Svadhistana: sacral plexus, genital area
Manipura: solar plexus, navel center
Anahata: cardiac plexus, heart center
Visshuddha: thoracic plexus, throat center
Ajna: pituitary center, eyebrow center
Sahasrara: crown of the head
As the Kundalini moves upwards during the phase of Kundalini Rising, it encounters and fills each of the lower chakras,
one after the other. The Ida and Pingala nadis, coursing through the chakras, are felt more deeply, and seen as well. During Kundalini Rising, each of the chakras is experienced in its subtler
and subtler ways, including the subtler aspects of the five elements and the ten indriyas, which are associated with the first five chakras..
Three groups within six chakras:
The chakras function within three general groups of process, going along with a predominance of the three primal elements or gunas:
Tamas: The first two chakras relate to the primal activities that operate in
relation to the physical world, including the drives for self-preservation and procreation, effectively obscuring higher experience.
Rajas: The third and fourth chakras, the navel and the heart centers, involve a
subtler relationship with the world, working with one's individuality rather than just engaging the physical world.
Sattva: The fifth and sixth chakras, the throat and the eyebrow centers, begin
movement away from the outer towards the inner world of purity, intuition, creativity, and wisdom, from which the outer arises.
Open and Closed chakras: If a chakra is open, then Kundalini Rising continues to
upwards to the next chakra. If they are all open, then it rises all the way to the Sahasrara. However, this is commonly thought of in an opposite way. If a chakra is closed, then the
Kundalini stops its upward journey, and one experiences that chakra more fully in an external way (what is typically called open). This can seem to be evidence of an open chakra, but the fact
that the Kundalini does not keep going upwards means that the chakra is actually closed.
Three knots or granthis are broken: Along the Sushumna channel there are three knots
(granthis) of energy that will be broken or untied along the upward journey of Kundalini Rising, allowing the flow to go into and through the various chakras above that
point:
Brahma granthi: Blocking the flow from the first chakra, the root chakra,
muladhara, upward to the others; related to bondage to desires.
Vishnu granthi: Blocking the flow from the third chakra at the navel, manipura,
upward to the fourth chakra, anahata, the heart; related to bondage of actions.
Rudra granthi: Blocking the flow beyond the sixth chakra between the eyebrows,
ajna chakra, upwards towards sahasrara; related to bondage of thoughts (compared to pure knowing).
Urdhva retas or upward traveling: The energy which is normally dissipated in the
lower chakras can be rechanneled to the upper chakras through Kundalini Rising, not being released outward from those chakras, and brought further up the Sushumna nadi towards the upper
chakras. Such practices as siddhasana (the accomplished pose), mahamudra (an asana), kapalabhati (a breathing practice), and mahabandha (locks) are used along with concentration of the mind.
This allows the lower energy (retas) to move upward and become transformed into a higher energy (ojas), sometimes called effulgent, vital, creative, or spiritual energy that is used for
higher realization.
To rise part way is most common: It is most common for the awakened
Kundalini to rise only to one of the lower chakras, rather than to awaken and arise through all of the chakras, all the way to the crown. Having the Kundalini awaken and even partial
Kundalini Rising is an encouraging and inspiring experience. It is also an experience to observe with humility, as the ego can claim ownership of the experience and delay further
advancement.
Confusing Prana and Kundalini: It was already described that when Ida and Pingala
are balanced, and Prana begins to flow in Sushumna channel, there comes feelings of peace and a calmness of mind. While this is definitely a desired step along the way, it is sometimes
confused with Kundalini Awakening. Sometimes there are jerks and jolts in the nervous system that come along with this; these too are not Kundalini Awakening or Kundalini Rising. It is useful
to be aware of the difference between the flows of Prana and full Kundalini Awakening and Kundalini Rising. Then, when those very useful steps along the way come, they are seen as signposts,
and as inspiration for the deeper experience.
Kundalini itself becomes a guide: As the sadhana (practices) progress, Kundalini
itself becomes a guide. This does not mean that one does not follow external guidance, nor does it mean not questioning the validity of inner insights that might be mental habits masquerading
as inner wisdom. Rather, it means that there is a magnetic pull, a directing energy that comes from the Kundalini Shakti itself, which is drawing one towards home through Kundalini
Rising.
Shakti becomes like a lion: While the energy of Kundalini Shakti is a guide, it is
also like a lion that is running through the body and the mind, searching out and eating away the imperfections that remain. If one is not prepared for this, it can be very shocking and
difficult to integrate into daily life. This is not said to cause fear, but respect for the journey. Once again, it means that it is necessary to prepare for the onslaught of such intense
purifying experience. If one is not prepared, then the experiences from Kundalini Rising that should bring joy brings physical or mental suffering instead. Paradoxically, notice that if one
does not purify, no progress is made, while at the same time, the progress itself brings purification.
Purify to be ready to purify: To prepare for this intense purifying
experience requires preparing, by doing the grosser aspects of purifying through work with the body, breath, and mind. This is done through integrating practices such as meditation,
contemplation, prayer, and mantra. The practices of Yoga Nidra and bhuta shuddhi (chakra meditation) are very useful. Notice the way an athlete will practice intensely to gain strength and
stamina. Then there is a period of rest before the day of the athletic event. At the time of the event there is an intense outpouring of effort. The same is done with Kundalini Awakening and
Kundalini Rising. First, you purify and practice. As you do this, you live your daily life. Then, after being fully prepared, there comes the times of advancement in the
experiences.
Awakening versus leading Kundalini: The process of Kundalini Awakening is not only one of
awakening the energy, but also of leading it upwards, through each of the chakras. The many practices with body, breath, and mind, each have their effect on these various centers, and pave
the way for the Kundalini Rising to further upward over time and with practice.
IN:
http://www.srichakra108.blogspot.in/2012/09/kundalini-awakening-part-5.html
KUNDALIN AWAKENING 6
#6: Joining Kundalini with the crown
chakra: After the upward journey of Kundalini, coursing through the Sushumna channel and the chakras along the way (section #5), it is finally brought to the crown chakra, Sahasrara.
This union is the Realization of the Absolute, and is the meaning of Yoga.
It usually comes in bursts: There are stories of some person suddenly having an
instant awakening and complete transformation, reaching the absolute height of spiritual realization, and having all of their latent impressions (samskaras) that drive karma removed. While this
might be theoretically possible for anyone, it is much more common that the awakening and realization of union comes in small parts, much like sparks compared to a lightning bolt. Such bursts can
be extremely insightful, peaceful, and motivating. In such moments there may come a flash of insight about some aspect of reality, philosophy, or divinity. Previous issues or questions might
become resolved in a moment. In any case, such experiences inspire one to gently continue on the path.
Fear may come: Experiences, even those flash-like glimpses, might come as a complete
surprise, in moments when least expected. Often such experiences show us, in one way or another, that the reality of the world and ourselves is not the way it appears in the external way. While
the experience may be very peaceful and inspiring, it is also common for there to be a wave of fear. It is a natural part of the process, and is a reaction to the fear of death. It is not that
death is immanently coming to the physical person, though some old ideas or impressions might be releasing.
Preparation is imperative: To repeat from earlier, it is easy to read the descriptions
in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the
motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much
electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy,
and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various
breathing practices.
Balanced Ida and Pingala is a key: As was already mentioned in section #2 and section
#3, balancing Ida and Pingala, and having Prana flow in Sushumna are extremely important preparations, that also bring their own benefits of inner peace. The value of gaining mastery in the
breathing practices that support this centralized flow of Prana cannot be overemphasized.
There is no longer an unconscious: Once the Kundalini Shakti attains the
state of union with the pure consciousness at the sahasrara, there is no longer any unconscious during that time. There is no longer a latent aspect, as full illumination has come, eliminating
this polarization of active and latent. Awareness of the body and the external world is withdrawn into the highest samadhi.
Body is in mind; mind is not in body: One comes to see in experience the truth that
all of the body is in the mind, but that not all of the mind is in the body, as it usually seems. To the external view of other people, the body of one in this heightened state of union may
appear to be dead. It may be cold to the touch, and there may be no perceptible vital signs, such as a pulse. The body continues to function so that it might be used again after the individuality
returns.
Involution and evolution: The process towards realizing and abiding in pure
consciousness is one of evolution. The involution of consciousness into the human being is conceptualized as being a process of the creative energy of Shakti condensing further and further into
solid form, and falling asleep at the first chakra, at the perineum near the base of the spine. The process of Kundalini Awakening reverses this involution until the full potential of the human
is realized in the return to the pure consciousness.
Pushing or pulling the Kundalini: With the goal being the merging of Shiva and Shakti,
the latent with the creative, there are two general approaches. Most of the work with Kundalini Awakening, both the preparation and the awakening itself, are done from the lower chakras. The
process is one of awakening and pushing the energy upwards in one way or another. A more direct approach for those who are prepared is to pull the energy upward by working directly with the
chakras between ajna chakra (eyebrow center), and the subtler chakras between there and the sahasrara (the crown chakra).
Tantra and sahasrara chakra: Of the three paths of Tantra, which are Kaula, Mishra,
and Samaya Tantra, the path of Samaya Tantra and Sri Vidya emphasizes meditation in the Sahasrara chakra. It is the highest of the paths of Tantra and Yoga meditation. (See also Yoga Sutras and
Six Schools of Indian Philosophy)
Between ajna and sahasrara: From the ajna chakra at the eyebrow center, the journey is
up the brahma nadi, an extension of the Sushumna channel. This may be first experienced in the dark field of mind as a black object, lingam, circle, or tunnel entrance. Along the journey to the
sahasrara chakra at the crown of the head (also known as the thousand-petalled lotus or brahmarandra), there are other chakras, bindus (points), and levels of consciousness that are encountered
and transcended. To go through these levels (called piercing the bindu) can seem like explosions or crashing through walls. If awareness does not stop at one of these points along the way, it
comes to the union of the individual and the Absolute.
Beyond the chakras: While the chakras are studied and explored in the earlier stages,
there comes a point where the student comes to know the science beyond the chakras. This learning is given in complete stillness and silence, subtler than all of the sounds and forms related to
the chakras. This knowledge is not available in any book or school, and can happen wherever the aspirant is physically located, whether close or far from any geographical location in the world or
physical teacher. Some schools of meditation say that the student should study the chakras in depth. Others say that this is a waste of one's life, and that it is better to know the chakras only
well enough that you recognize them when their features flash in awareness, devoting your energies to the teachings and realities beyond, seeking the greater knowledge called
mahavidya.
Guru chakra: Beyond the first six chakras, between there and the crown chakra, many other chakras, levels, or layers of
reality are experienced. For the aspirant who is willing to do so, the guru chakra is used to purify the mind and to bring down spiritual truths. "Gu" means darkness and "ru" means light.
Guru is the light that dispels the darkness of ignorance. Guru is not any person, although guru may operate through a person. Guru is actually the higher knowledge itself. Guru chakra is the
doorway to that knowledge, to the wisdom and guidance of the teacher within. The sixth chakra, at the eyebrow center, is called ajna chakra, which includes "a" and "jna", which means the
center without knowledge or with little knowledge ("a" is without and "jna" is knowledge). Guru chakra is experienced in the forehead, and is also called jnana chakra, or the center with
knowledge. The knowledge of ajna is lower knowledge, while the knowledge of jnana is higher knowledge. The yogi invites all of the thoughts and samskaras to arise in the mind field of ajna
chakra and offers them into the higher knowledge, the triangular shaped fire of guru or jnana chakra (Ajna and guru chakras are also called drikuti and trikuti respectively). From that
process the pathway is cleared, and higher wisdom and teachings come down to the ajna. Eventually, awareness itself travels upward, receding through and beyond, to That which is the final
abode, the Absolute, the union of Shiva and Shakti.
Tripura: Tri means three, and pura means city. Tripura is the consciousness that operates in the three cities of Waking,
Dreaming, and Deep Sleep, as well as the Conscious, Unconscious, and Subconscious aspects of mind. Sometimes conceptualized as the divine feminine (Shakti), compared to the divine masculine
(Shiva), she permeates the three cities of the Gross world, the Subtle plane, and the Causal reality. Tripura also permeates the many other trinities such as the beingness inherent in past,
present and future. This is a Tantric rendering of the three levels of consciousness mapped out by the OM Mantra symbol, and its levels of Vaishvanara, Taijasa, and Prajna. Dedication,
devotion, love, and surrender into this creative source or divine Mother is one of the finest aspects of Tantra as a direct route to Realization. Some conceptualize Tripura as an
anthropomorphic deity, while the subtler practices are directed towards Tripura as formless, that fourth state beyond the other three cities. The Bindu of Sri Yantra is the symbol of this
highest transcendent Reality. The quality of the three cities is an aspect of OM Mantra, Gayatri Mantra, and Mahamrityunjaya Mantra.
Shaktipata : When all of the other practices have been done,
and the final barrier is encountered, that may be removed by the force or grace of Shaktipata, which means the bestowing of Shakti. It is given through the gift of consciousness called grace
(kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. The experience of Shaktipat is consciously experienced in an intense way. It may
come in a single, large burst, though more often it comes in smaller experiences along the way, with each adding insight, as well as impetus and inspiration for further treading of the path.
It may come through the physical vehicle of a person or by transmission at a separate time and place, independent of the presence of any person.
Sat chit ananda: The realization of the true Self is best described as indescribable. However, for convenience sake it is
sometimes described as being the nature of sat, chit, and ananda. Sat means existence itself. Chit means consciousness. Ananda means bliss.
Cosmic consciousness: Richard Bucke describes the direct experience of the whole of consciousness in his 1901 book, Cosmic Consciousness. It is
a description of attaining subtle realm experience, and the "conception" of the whole of the universe. This is coming close to the realization of the union itself with the whole, though still
somewhat short of that realization.
"Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe. He
does not come to believe merely; but he sees and knows that the cosmos, which to the Self Conscious mind seems made up of dead matter, is in fact far otherwise - is in very truth a living
presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of nonliving substance, they are in reality specks of relative death in an infinite
ocean of life. He sees that the life which is within man is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any pre-adventure
all things work together for the good of each and all; that the foundation principle for the world is what we call love, and that the happiness of every individual is in the long run
absolutely certain. The person who passes through this experience will learn in a few minutes, or even moments, of its continuance more than in months and years of study, and he will learn
much that no study ever taught or can teach. Especially does he obtain such a conception of the whole, or least of an immense whole, as dwarfs all conception, imagination, or speculation,
springing from or belonging to ordinary Self Consciousness, such a conception as makes the old attempts to mentally grasp the universe and its meaning petty and even ridiculous."
The student rejoices: In the text, Vivekachudamini (The Crest Jewel of Discrimination), Adi Shankaracharya relates a
symbolic story of the interaction between a teacher and a student. Shankara writes of the final joy of realization of the Absolute, where the student cries out:
"The ego has disappeared. I have realized my identity with Brahman [the word for the absolute reality] and so all my desires have melted away.
I have risen above my ignorance and my knowledge of this seeming universe. What is this joy that I feel? Who shall measure it? I know nothing but joy, limitless, unbounded!
"The ocean of Brahman is full of nectar--the joy of the Atman [the individual Self]. The treasure I have found there cannot be described in
words. The mind cannot conceive of it. My mind fell like a hailstone into that vast expanse of Brahman's ocean. Touching one drop of it, I melted away and became one with Brahman. And now,
though I return to human consciousness, I abide in the joy of the Atman.
"Where is this universe? Who took it away? Has it merged into something else? A while ago, I beheld it--now it exists no longer. This is
wonderful indeed!
"Here is the ocean of Brahman, full of endless joy. How can I accept or reject anything? Is there anything apart or distinct from
Brahman?
"Now, finally and clearly, I know that I am the Atman, whose nature is eternal joy. I see nothing, I hear nothing, I know nothing that is
separate from me."
OM, shanti, shanti, shanti
OM, peace, peace, peace
IN:
http://www.srichakra108.blogspot.in/2012/09/kundalini-awakening-part-6.html
Prana: the Universal Life Force
Swami Satyananda Saraswati Zinal (Switzerland), September 1981
In the physical body we have two types of energies. One is known as prana and the other is known as mind or consciousness. That means, in every organ of the body there should be two channels
supplying energy. Modern physiology describes two types of nervous systems - the sympathetic and the parasympathetic, and these two nervous systems are interconnected in each and every organ of
the body. In the same way, every organ is supplied with the energy of prana and the energy of mind.In yoga, the concept of prana is very scientific. When we speak of prana, we do not mean the
breath, air or oxygen. Precisely and scientifically speaking, prana means the original life force.Prana is a Sanskrit word constructed of the syllables pra and an. 'An' means movement and 'pra' is a prefix meaning
constant. Therefore, prana means constant motion. This constant motion commences in the human being as soon as he is conceived in his mother's womb. Prana is therefore a type of energy
responsible for the body's life, heat and maintenance.
Nadis, chakras and the distribution of prana
According to yoga, tantra and the science of kundalini, prana is supposed to originate in pingala nadi. Within the framework of the spinal cord, there are three channels known as nadis in yoga.
One is called ida, another is pingala and the third is sushumna. Ida nadi represents the mental energy, pingala represents prana or pranic energy and sushumna represents spirit or spiritual
awareness. These three nadis originate in mooladhara chakra, which is situated at the perineum or cervix. Pingala nadi flows to the right from mooladhara and continues to cross ida at each chakra
all the way up to ajna.There are six chakras through which pingala nadi passes. The first one is mooladhara chakra from which it originates. The second is swadhisthana where the nadi crosses to
the left. The third is manipura chakra where the nadi crosses to the right. And the fourth is anahata where the nadi crosses to the left. The fifth is vishuddhi where the nadi crosses to the
right and the sixth is ajna where the nadi terminates from the right. Similarly, ida nadi also crosses at each chakra but in the reverse order. Every sincere yoga aspirant should have a clear
understanding of the pathway of these three major nadis.Pingala nadi is the distributing channel for prana in the body, and from each chakra the pranas are disseminated to every organ of the
body. From swadhisthana the pranic energy is distributed to the genito-urinary system. Manipura chakra supplies prana to the digestive system and anahata supplies the respiratory and
cardiovascular systems. From vishuddhi, distribution takes place to the ears, eyes, nose and throat, and ajna chakra is the distributor of energy through which man's brain is fed.
The fuel of life
Prana is not merely a philosophical concept; it is in every sense a physical substance. Just as radioactive or electromagnetic waves exist even though we can't see them, in the same way, in this
physical body, there are pranic waves and a pranic field. Now, each of us has a certain quantity of prana in our physical body and we utilize this in the course of our day to day activities
throughout life. When our prana diminishes, sickness sets in, and when we have plenty of prana, every part of the body is in perfect health. If we have an excess of prana, it can be transmitted
to others for healing or magnetism.The inner prana can be stimulated by the practice of pranayama and thereby increased to a greater quantum. The brain requires maximum prana, and for the
practice of meditation, it needs an increased supply. It is for this reason that we practise pranayama before commencing our meditation practice. If we are not able to supply plenty of pranic
fuel to the brain, the mind becomes very restless and disturbed.When the brain is receiving a deficient supply of prana, you suffer from nervous depression or nervous breakdown. Then the whole
body perspires, there is trembling in every organ, you can't stand, your mind is unsteady and you are constantly thinking negative thoughts. You can't even sleep and you don't want to talk or
think. This state indicates that the brain is only receiving a very small quantity of prana.
Increasing prana
You should not think that just by practising a little pranayama you are sending a lot of prana to the brain. The process of supply and assimilation of prana into the brain is very complicated.
The brain is a subtle instrument and it can only be enriched by the subtle form of prana and not the gross form. Therefore, when you practise pranayama, you will have to convert the prana into a
subtle force.Deep breathing alone is not enough to stimulate prana. By breathing deeply, you stimulate your respiratory system and the blood circulation, but if you could examine the brain at
that time, you would see that it is least affected. However, when you practise pranayama with concentration, as shown by scientific studies, the brainwaves undergo a significant change and the
limbic system is also positively influenced.
Conscious and unconscious breathing
The brain can be split into two parts- the frontal brain and the posterior brain. The posterior brain is the instinctive brain which we have inherited through animal incarnations. The frontal
brain is the seat of total consciousness. When you breathe without awareness, the breath is registered in the posterior brain, but when you are aware that you are breathing and you are
consciously witnessing the whole process, then it is registered by the conscious brain, the frontal brain.This difference seems to be very simple, but its effect is very great. Throughout life,
you breathe unconsciously, just like animals, children and most other people do, excepting for the few who have started practising yoga. Now, in every case, the pranic flow is being registered in
the posterior brain as if in a computer. The moment you become aware of your breathing and you begin to conduct and control the breath in a particular fashion, immediately the frontal brain
registers the influence. This fact has been revealed by scientific experiments and has led us to the following conclusion. Conscious breathing has an entirely different effect on the brain than
unconscious breathing. Through unconscious breathing we are definitely able to feed the whole body with prana, but we cannot supply the brain with sufficient prana for its evolution and growth.
Conducting prana to the brain
In order to alleviate sicknesses of the brain, in order to develop the latent capacities of the, brain or to initiate evolution of the brain, we cannot just depend on the way we have been
breathing in the past. This is precisely the reason why the different forms of pranayama are practised.When you practise pranayama, the pranas are stimulated in the lower region of the body, but
you must have a means of forcing the pranic energy up. Somehow, you have to create a negative force which will push the pranic energy up through the spinal cord. For this reason pranayama should
be practised in coordination with specific bandhas. The three bandhas which are incorporated into the practice of pranayama are jalandhara bandha, uddiyana bandha and moola bandha. They create a
negative force like the ejecting force used to extract water from a well. There are two forces used for pumping water- the sucking force and the ejecting force. When we practise pranayama with
the bandhas, we put an ejecting force into action.So, through pranayama you generate prana in the lower region of the body, then in order to conduct it up to the brain you must first practise
moola bandha, then uddiyana bandha and finally jalandhara bandha. Moola bandha is contraction of the perineum, uddiyana bandha is contraction of the abdominal muscles and jalandhara bandha is the
locking of the chin against the sternum. Prana is then conducted to the brain with the help of the subtle circulatory system.The network of vessels through which the blood circulates is not just
an arrangement of hollow tubes. It is a generator and distributor of prana as well. These vessels become charged and polarized as the bloodstream circulates throughout the body. It is as though
the whole arterial and venous circulatory trees become magnetized. The flow of blood through the vessels generates a bio-magnetic force just as a forceful flow of water is used to generate hydro
electricity. This is how prana shakti is able to permeate and enliven even the most distant cells and tissues of the body.Under normal conditions a certain quantum of prana is circulating, and
this is responsible for our present level of health. However, the importance of pranayama is to enable us to consciously generate a higher voltage of prana and this greater quantum of prana can
then be directed into the higher centres of the brain, via the cerebral blood vessels and the cerebrospinal fluid circulating and irrigating the brain's sleeping centres. In this way, pranayama
brings a higher reality, experience and dimension to its practitioner. It boosts the level of consciousness by activating and awakening the dormant centres and capacities of the left and right
hemispheres of the evolving brain.Now, another means of conducting prana to the frontal portion of the brain is by the practice of shambhavi mudra. Shambhavi mudra is centralizing the pupils of
the eyes at the point between the two eyebrows. This practice is also known as mid-eyebrow centre gazing. When you practise shambhavi mudra, the pranas are sucked up by force to irrigate the
frontal area of the brain.
Rejuvenation of the brain
In order to charge the brain with sufficient prana, you will have to practise pranayama very systematically. Pranayama is not just a matter of breathing in and breathing out in a particular way.
Kumbhaka, retention of breath, is the actual definition of pranayama. Inhalation and exhalation are just a process. In all the ancient yoga texts, kumbhaka has been highly praised, and today
scientists are acknowledging what the texts have claimed.Retention of breath is done at two points. Firstly, when you have filled your lungs, you hold the breath inside, and secondly, when you
empty your lungs, you hold the breath outside. Both forms of kumbhaka are important and they are so powerful that they can completely rejuvenate the whole brain.
Prana vidya
In order to develop prana shakti, certain practices have been formulated in many parts of the world. In India, our ancestors developed the science of prana which we call prana vidya. This is a
very ancient and effective science which is still practised in India today.Some people are born with excess prana, and they are able to transmit that prana out of the body to other people.
Although you may not have sufficient prana to be able to do this, you can definitely awaken your own prana and conduct it to any part of the body that requires it. Wherever sickness occurs in the
body, there is a deficiency of prana. If you can supply more prana to that part of the body, the process of healing becomes quicker.I will describe one practice of prana vidya which is not very
difficult. While practising pranayama, visualize pingala nadi within the spinal cord. As you inhale, follow the structure of pingala and feel the prana traversing every chakra and finally merging
in ajna chakra. In the same way, feel the prana descending within pingala nadi. The colour of pingala is red. So as you inhale and exhale, imagine breathing along a red path. At the end of each
inhalation, practise kumbhaka at ajna chakra.In order to practise this ascending and descending of prana, you have to perfect ujjayi pranayama. Practise sending prana up and down the spinal cord
through pingala nadi 40 times. Then start distributing prana from ajna chakra with exhalation. You can send it to any part of the body you choose. If there is a problem with your fingers or your
feet or any other part of the body, start sending prana there from ajna chakra. Either with the help of the breath or with the help of your mind, try to push your prana to the affected part of
the body. Before long, you will find that healing is taking place.
Uniting with the universal prana
Prana is not only the life force, it is also a very powerful healing force in the body that can even eradicate the most difficult physical problems. Moreover, the prana within us is a part of the
universal prana. I am not talking about positive and negative ions now, I am speaking of a metaphysical substance. This is called universal prana and your prana is a part of that. If you can
unite yourself with the universal prana, you can draw the required amount of prana whenever you need.In order to tune yourself to this universal prana, you must be able to reach a high state of
meditation. When you control the breath, the mind is also controlled and the awareness becomes one-pointed. That one-pointed awareness is comprehended in the mid-eyebrow centre where the point is
seen as a light. The light grows in intensity and becomes bigger and bigger until it completely envelops your consciousness. Then there is illumination all around you, and at this point you can
connect yourself with the universal prana.It is very difficult for us to attune ourselves to the universal prana because our awareness is very limited. Most of us only know about deep breathing,
and we think that by breathing deeply fifty to a hundred times, we will get more and more shakti. Of course we do, but we need a finer form of prana shakti which can be used for awakening the
brain.Throughout your body there is a pranic field which is known as pranamaya kosha. You must know how to tune this pranamaya kosha with the universal prana. Your pranamaya kosha can be awakened
by practising pranayama correctly, by fasting or eating properly, and by perfecting meditation on the mid-eyebrow centre. Then, when you are able to see that great enveloping light, you become
the medium of the universal prana. Thereafter, you can distribute this prana to those who are in short supply
