Kundalini and the Chakras
As we begin to loosen our fixation on the gross physical aspect of reality, the world represented to us through the mind connected to the five senses, we can start to become aware of the luminous energy body which underlies the physical. While we generally perceive ourselves to be discrete physical bodies interacting with the objects of the material world, our more essential being as life, emotion, thought, dreaming, etc. originates in our subtle bodies. This subtle body is composed of three layers, the layer of prana, or life-energy, the layer of mind-energy, and the expansive layer of supra-mental energy. The chakras are centers of subtle energy where these three layers intersect with each other and with the physical body along the spinal column. By focusing on the chakras in meditation we can begin to develop awareness of the subtle dimensions of our beings.
As we begin to awaken the chakras within us we also begin the process of awakening kundalini. Kundalini is the dormant power of the creative energy of the cosmos within the human organism. It can be understood as the super quantum potential of the zero-point field as it connects with our psycho-physical beings. As such, it must be approached with care and reverence. Within the Tantric traditions kundalini is regarded as the Divine Mother. She is literally Mother Nature slumbering within the framework of our mind-bodies. Kundalini is not an aspect of the physical body, nor does it reside in the subtle body. Instead Her abode is in the causal body beyond the dimensions of time, space and subject-object duality. Because kundalini is dormant within us we experience avidya, or ignorance, ego-identification and fragmented consciousness.
As kundalini awakens it progressively activates the chakras starting from muladhara chakra at the base of the spine and rising to sahasrara at the crown of the head. At each stage of the way our relative level of consciousness is transformed as we awaken from the material trance to the more subtle dimensions of being eventually to arrive at the realization of ourselves as pure awareness. Although kundalini is generally conceived of as residing in the root chakra, muladhara, at the base of the spine, it may already be within one of the higher chakras. Because we are souls with a history and evolution prior to this lifetime, kundalini may already be awakened in the lower chakras. In my experience, however, this is fairly rare and most of us need to start at the beginning. Sometimes throughout history beings are born with their kundalini fully awakened. These are known as avatars, or Divine incarnations, who appear periodically to help in the process of our spiritual evolution.
We are part and parcel of a universal process of evolution. From the “big bang” onwards the universe has been evolving from matter to life and to mind and consciousness. Although science has believed up to this point that this is a matter of random chance, we know that the mathematical odds against our evolving into human beings on this planet are astronomical. The conditions for our existence are extremely precise. Rather than “intelligent design,” Tantric thought indicates that consciousness-at-large is deeply involved with this process of becoming and that there is an actual goal to evolution. The great yogi and philosopher Sri Aurobindo described this as the evolutionary development of a “supramental” consciousness; a transcendence of our current human limitations and the awakening of a universal consciousness within our beings.
Human beings are unique within the context of evolution. We have arrived at a stage where we can participate in the further evolution of consciousness. As such we also have the ability to derail the evolutionary process and destroy ourselves. It doesn’t take a lot of thought to realize that we are currently at a crucial stage in our development where things can go either way. In order to facilitate the evolution of consciousness within our own beings we must learn to look within ourselves and practice spiritual discipline. We must evolve beyond narrow-minded ego-centric and ethno-centric desires and power struggles. The science of yoga has been with humanity since ancient times as a means of evolving consciousness. Now is a good time to devote ourselves whole-heartedly to practice. Now is a good time to knock on kundalini’s door and ask to Her to wake up.
The Lower Chakras
The general consciousness of humanity is limited to the first three chakras. Most people are primarily concerned with food and security, sex and sensual enjoyment, power and prestige. If you pay attention you might notice that most conversations center on these areas. Advertising and entertainment cater to these drives. Our culture and society form a feedback loop that reinforce this level of consciousness. At the level of the first three chakras, there is no question of spiritual evolution. At best we can reference developmental psychology. Most developmental formulations short-circuit at some level of mature ego development. To paraphrase Krishnamurti, we are at best well adjusted to a stagnate society.
Muladhara chakra is considered to be located at the base of the spine. The chakra points along the spine, however, are physical references and trigger-points for the chakras as they truly exist within the subtle body. The subtle body is very fluid and plastic, location as such is fairly relative. The muladhara perspective is concerned with personal survival, security and reproduction. It is also the storehouse for the dormant kundalini, so it has significance beyond these mundane and basically instinctual concerns.
Swadhisthana, the second chakra, is considered to be located at the sacrum or tail bone. It is the seat of desire and attachment to sensual enjoyment, whether food, sexual pleasure, parties, entertainment, excitement, etc. It is also central to the problem of addiction both to substances and to behaviors such as gambling or sex. When kundalini awakens at swadhisthana things can get pretty wild! It is important at this stage to muster the disciplines of non-attachment and sublimation.
The third chakra, manipura, is located on the spine behind the navel. The manipura perspective emphasizes power, control and dominance. In a positive sense, manipura energy might enable us to develop the self-discipline to proceed further in spiritual life. Tempered with self-awareness and compassion it enables one to become a wise and effective leader, supervisor or CEO. However, it can also lead to a blind pursuit of power for its own sake, unnecessary aggression, manipulation, a compulsive need for recognition, etc. While muladhara chakra might lead one to instinctively defend one’s territory, manipura might lead one to conquer one’s neighbors.
There is nothing wrong, per se, with the lower chakras. They are simply part of our human inheritance. Survival is a necessary condition for any further progress in life. Desire and attachment also has its place: try to imagine a world without pleasure! Swadhisthana chakra is implicated in sublimely beautiful works of art and music. Self-control and appropriate leadership are necessary both for personal development and maintaining social cohesion. However, the lower chakras have a serious shadow aspect. Muladhara can function negatively as fear, paranoia, self-centeredness and self-destruction; what Freud referred to as Thanatos. Swadhisthana can lead to addiction as we noted above, and also hatred. Manipura can lead to aggression, warfare, rape, murder, genocide . . . all of the horrendous misuses of power that we see throughout history and in the daily news.
Even in their most positive aspects the lower chakras can keep us stuck in mostly unconscious patterns of thought and behavior. Based on the tendency of most people to remain within the spheres of the first three chakras, the Sufi teacher Gurdjieff pronounced that, “Man is a machine.” Awakening means developing awareness of our lower chakra patterns and channeling some of this energy into the activation of the higher chakras. The sincere practice of the yamas and niyamas is a good place to start. The practice of asanas helps to relax habitual patterns of tension within the body. The ability to relax consciously and to release tension is key to helping us outgrow the domination of the first three chakras.
The chakras can be approached and understood in various ways. On a psychological level they are patterns of thought, feeling and behavior. They can also be approached energetically as zones of sensation within our bodies. On a meditative level, we can concentrate on visualized symbols and repeat specific mantras to awaken each chakra. They also make themselves known through somatic symptoms in the organs related to each chakra. Although we might want to concentrate mainly on the awakening of the higher chakras it is necessary to become aware of the patterns, the issues, the unconscious attachments, etc. in the lower chakras in order to release the energy for higher development.
The Higher Chakras
Although I am somewhat arbitrarily dividing the first three and second three sets of chakras, they are also traditionally divided into three sets of two chakras. In this sense, the first two chakras, muldhara and swadhisthana, are considered to be “adharmic.” Dharma refers to the path of spiritual evolution. The first two chakras then are antithetical to spiritual growth. The second two chakras, manipura and anahata, are considered to be neutral. When our consciousness is primarily centered in these chakras we must continue to make an effort to unfold our evolutionary potential. The third set of chakras, vishuddha and ajna, represent a true awakening to our spiritual essence.
The journey from manipura to anahata, however, is especially significant. It represents an initial step beyond purely self-centered awareness. While manipura is the seat of rational intelligence and ego-centric will, anahata allows for a deeper self-awareness, compassion, empathy and unconditional love. The heart is considered to be the seat of the Atman, the Conscious Being, within the body. Although the Atman is transcendent to the anahata chakra itself, the awakening of awareness at anahata allows for a glimpse of this spiritual essence within us. The downside of anahata is in the tendency to be attached at this level. We can either become lost in emotion and lose our boundaries or become bitter and “hard-hearted.” If we turn the anahata energy outwardly exclusively we become “co-dependent,” forgetting to be compassionate and loving with ourselves as well. Because of the raw, vulnerable and painful quality of awakening at this level there is also a tendency for people to shut down and become overly self-protective. The awakening of anahata chakra, however, represents a first step beyond the strictly mundane concerns of life, a step outside of strictly ego-centric concerns and an opening to the possibility of unconditional love.
Vishuddha chakra, at the level of the throat, is often characterized as the center of communication. However, the name of this chakra means that it is the center of “purification.” It has a cool energy to it which calms the fires of passion, attachment and anger. The person who is awake at vishuddha has overcome emotional involvement with the world; has seen through its traps and limitations, false promises and inevitable disappointments, and can no longer be seduced by its illusory charms. This doesn’t mean that one is indifferent to the suffering of others, simply that one is aware of the inevitability of suffering and the necessity of following the path of spiritual development as the only true remedy.
The cooling of passion doesn’t mean that one is withdrawn from life. Instead one is more open to life without being attached to certain experiences while rejecting others. It provides the capacity for discriminative wisdom which helps to counter-balance the emotional qualities of the anahata chakra. When wisdom is united with compassion we are better able to help others and ourselves. A negative aspect of vishuddha, however, might be the tendency to become too neutral, too passive, or too aloof.
Ajna chakra, the sixth chakra, is considered to be located within the head behind the eyebrow mid-point. It is the center of transcendence where the individual self is dissolved in the space of shunyata, or emptiness. Within this space one becomes open to the guidance of one’s higher self. In the yoga tradition, the higher self is known as the Guru; the one who leads us from darkness to light. With awakening at ajna chakra we become aware of the subtle dimensions of being. In fact, it is only with some awakening at ajna that we become aware of the chakras as such. There is an awareness of inner luminosity, of subtle centers of psychic energy. We experience ourselves as beings of light and we experience our world as a display of light. At ajna we know ourselves to be inseparable from the Divine. However, there is one more step left before we are completely united with the Divine consciousness in sahasrara chakra at the crown of the head.
States and Stages of Chakra Awakening
As outlined above, the chakras represent a developmental schema, a sequential map of psycho-spiritual unfolding. However, the process of awakening is not always so linear. In fact, it is common for spiritual practitioners to go up and down the ladder. Due to a spiritual practice, or perhaps taking a psychedelic substance, one might have a higher chakra experience. Unfortunately such experiences are temporary and have little significance unless we remain committed to sadhana. It is not unusual for people to fall from a high spiritual experience into a state of depression, confusion or sensual desire. Although this can be upsetting or even painful we must accept it as a reality of where we are on the path. Until we have resolved the karmas and samskaras imbedded in the chakras we will keep getting pulled back down. There is no sense in going around thinking that we have achieved enlightenment when we are still full of desire and anxiety.
A high spiritual experience remains a temporary phenomenon until we reach a deeper stage of spiritual maturity where the temporary state becomes a permanent trait. As yoga practitioners we need to fall back on the twin disciplines of vairagya, non-attachment, and abhyasa, committed, on-going practice. It is during those periods where we don’t think much is happening that we are consolidating our progress on a deeper level. If we remain open and attentive at each stage we notice new worlds of subtle perception opening before us. These might take the form of synchronicities, informative dreams, or just a deeper perception of the people and the world around us.
Just about any regular spiritual practice whether hatha yoga, meditation, prayer, sacred dance, etc. will help to awaken the chakras and kundalini. The practices of kundalini kriya yoga, however, help to arouse the kundalini energy and move it upward through the chakras more quickly. Swami Satyananda taught that it is necessary to proceed in stages. First the practice of hatha yoga helps to balance the energy system of nadis throughout the body and to remove blockages. The practices of asana and pranayama help to balance the two main nadis, or energy channels, on the left and right sides of the spinal column. This leads to better physical health and psychological stability. When ida nadi, along the left and pingala nadi along the right side of the spine are fully energized and balanced, then a third central channel called sushumna is activated. As it awakens kundalini rises through this central nadi.
Meditation practices which focus on the chakras help to open the energy of each. First the nadis must be open and balanced, then the chakras activated through meditation before the actual awakening of kundalini takes place. In this way, many of the difficulties and supposed “dangers” of kundalini yoga are overcome. Any spiritual path has obstacles and difficulties which need to be faced. Our own minds – our fears and desires, limiting beliefs and attachments - are our biggest obstacles. Spiritual growth demands patience, humility, courage and unwavering commitment. Of course, so does life.
