Kundalini and the Chakra System
The term Chakra (classically spelled
cakra) meaning “wheel” or “circle” is first referenced in
eighth-century Buddhist Tantra such as the Hevajra Tantra or Caryagiti which introduce a hierarchy of energy centers residing along the spinal column (White, 14-15). In these texts there are only four energy centers, but later on the Hindu Tantras, such as the Kubjikamata and Kaulajnana-nirnaya, expand that number to five, six, and seven and even beyond (White, 15). The earliest text to document six chakras closest to those of common knowledge today is the eleventh-century Kubjikamata-tantra (Flood, 158). Here, the list starts from the muladhara in the anal region to the ajna between the eyebrows and includes the sahasrara at the crown of the head as a “centre beyond the chakras” (Flood, 158). Once arriving at the medieval Hatha yoga period and Nath Siddha texts, the chakras are systematized and involve varying numbers of petals on each lotus they are depicted as, associated colours and Sanskrit alphabet letters and determined locations on the body axis (Flood, 159). The female serpent energy, Kundalini (meaning “coiled up”), develops during this time understood as coiled
and dormant at the base of the body in the muladhara region and awakened by the
individual causing inner transformation (Mookerjee 9; White, 15). Kundalini yoga
texts (a branch of Tantra) understand the Kundalini serpent to be female cosmic
energy that travels upwards along the chakra line to merge with cosmic
consciousness and come to self-realization, liberation and understanding of the
universe as a whole (Mookerjee, 7). Hatha yoga adds to the understanding of
Kundalini rising by depicting the body as a hydrolic mechanism in which breath
control becomes an important part of the Kundalini journey (White, 15). Hatha
yoga practices involve lifting Kundalini like a hydraulic pump through the
chakras so that she can be united with Siva in the sahasrara chakra (Goldberg, 66).
There is an essential male/female principle found in texts outlining the chakra system
and the Kundalini path. In hatha yoga theory there are two channels (nadis) or
paths running along the body, ida and pingala. Ida is the female, moon energy
path on the left side and pingala is the masculine, sun energy path on the right
side (Jung, 75). The channel which is central along the body is known as susumna
(Goldberg, 64). These respective paths correlate to the feminine/Shakti
principle (associated with Kundalini) and the masculine Shiva principle
(Goldberg, 66). Shiva and Shakti are coexistent entities that are not meant to
be independent of each other, Shiva representing pure light and Shakti
representing pure consciousness (Goldberg, 57). While there remain different representations
of the chakras amongst different texts and cultures it is important to note
there is a general shared structure amongst them which include the column of
“centres” along the body’s axis and a type of rising energy which ascends
through them (Flood, 159-160). While this explanation is very simplistic,
we must remember that this transformative process is not unilinear but dialectical, the energy is constantly pushing and pulling in different directions not only rising upwards (Mookerjee, 49).
cakra) meaning “wheel” or “circle” is first referenced in
eighth-century Buddhist Tantra such as the Hevajra Tantra or Caryagiti which introduce a hierarchy of energy centers residing along the spinal column (White, 14-15). In these texts there are only four energy centers, but later on the Hindu Tantras, such as the Kubjikamata and Kaulajnana-nirnaya, expand that number to five, six, and seven and even beyond (White, 15). The earliest text to document six chakras closest to those of common knowledge today is the eleventh-century Kubjikamata-tantra (Flood, 158). Here, the list starts from the muladhara in the anal region to the ajna between the eyebrows and includes the sahasrara at the crown of the head as a “centre beyond the chakras” (Flood, 158). Once arriving at the medieval Hatha yoga period and Nath Siddha texts, the chakras are systematized and involve varying numbers of petals on each lotus they are depicted as, associated colours and Sanskrit alphabet letters and determined locations on the body axis (Flood, 159). The female serpent energy, Kundalini (meaning “coiled up”), develops during this time understood as coiled
and dormant at the base of the body in the muladhara region and awakened by the
individual causing inner transformation (Mookerjee 9; White, 15). Kundalini yoga
texts (a branch of Tantra) understand the Kundalini serpent to be female cosmic
energy that travels upwards along the chakra line to merge with cosmic
consciousness and come to self-realization, liberation and understanding of the
universe as a whole (Mookerjee, 7). Hatha yoga adds to the understanding of
Kundalini rising by depicting the body as a hydrolic mechanism in which breath
control becomes an important part of the Kundalini journey (White, 15). Hatha
yoga practices involve lifting Kundalini like a hydraulic pump through the
chakras so that she can be united with Siva in the sahasrara chakra (Goldberg, 66).
There is an essential male/female principle found in texts outlining the chakra system
and the Kundalini path. In hatha yoga theory there are two channels (nadis) or
paths running along the body, ida and pingala. Ida is the female, moon energy
path on the left side and pingala is the masculine, sun energy path on the right
side (Jung, 75). The channel which is central along the body is known as susumna
(Goldberg, 64). These respective paths correlate to the feminine/Shakti
principle (associated with Kundalini) and the masculine Shiva principle
(Goldberg, 66). Shiva and Shakti are coexistent entities that are not meant to
be independent of each other, Shiva representing pure light and Shakti
representing pure consciousness (Goldberg, 57). While there remain different representations
of the chakras amongst different texts and cultures it is important to note
there is a general shared structure amongst them which include the column of
“centres” along the body’s axis and a type of rising energy which ascends
through them (Flood, 159-160). While this explanation is very simplistic,
we must remember that this transformative process is not unilinear but dialectical, the energy is constantly pushing and pulling in different directions not only rising upwards (Mookerjee, 49).
A Brief Note on Sexuality
Sexuality and sexual energy is an important thing to mention when
discussing the chakra system. Kundalini yoga seeks to reverse the constriction
of higher consciousness held back by sexuality or libido (Wilber, 130). Often what researchers
end up believing is that sexual energy is transformed into higher states of conciousness (Wilber, 130).
What happens in the Kundalini rising process is a freeing of the higher consciousness
from the constricting lower “energetics” (Wilber, 130). To sum it up,
“God-consciousness is not sublimated sexuality; sexuality is repressed
God-consciousness” (Wilber, 130).
discussing the chakra system. Kundalini yoga seeks to reverse the constriction
of higher consciousness held back by sexuality or libido (Wilber, 130). Often what researchers
end up believing is that sexual energy is transformed into higher states of conciousness (Wilber, 130).
What happens in the Kundalini rising process is a freeing of the higher consciousness
from the constricting lower “energetics” (Wilber, 130). To sum it up,
“God-consciousness is not sublimated sexuality; sexuality is repressed
God-consciousness” (Wilber, 130).
Copyright Annisha Lashand 2012