What is kundalini?
”Kundalini” truly means something circular, similar to a snake. In the old-style writing of hatha yoga, kundalini is depicted as a curled snake at the base of the spine. The picture of curling, similar to a spring, passes on the feeling of undiscovered potential vitality. Maybe more seriously kundalini can be portrayed as an extraordinary supply of imaginative vitality at the base of the spine. It’s not valuable to sit with our awareness fixed in our mind and consider kundalini a remote power running here and there our spine. Tragically, the snake picture may serve to emphasize this outsider nature of the picture. It’s increasingly valuable to consider kundalini vitality as the very establishment of our awareness so when kundalini travels through our bodies our cognizance fundamentally changes with it.
The idea of kundalini can likewise be inspected from a carefully mental point of view. From this point of view, kundalini can be thought of as a rich wellspring of mystic or salacious vitality in our oblivious.
In the traditional writing of Kashmir Shaivism kundalini is depicted in three distinctive manifestations. The first of these is the general vitality or para-kundalini. The second of these is the stimulating capacity of the body-mind complex or prana-kundalini. The third of these is as awareness or shakti-kundalini which all the while subsumes and intermediates between these two. Eventually, these three structures are the equivalent however understanding these three distinct structures will comprehend the different indications of kundalini.
Different between the life force (Prana) and the serpent energy (kundalini).
First, let us attempt to identify with ideas from a similar convention – prana and kundalini. Prana has been interpreted as the ”indispensable breath” and ”bio-lively motility”; it is related to keeping up the working of the psyche and body. Kundalini, in its structure as prana-kundalini, is indistinguishable from prana; be that as it may, Kundalini likewise has an appearance as cognizance and as a binding together inestimable vitality. One could credit these equivalent perspectives to prana too so past a specific point these become differentiations without contrasts.
From the emotional outlook of an individual really encountering the enlivening of kundalini I have discovered three totally various conclusions:
The primary assessment is that a pranic arousing is just a prelude to a full kundalini arousing. Tibetan yogins that I have experienced consider the actuation of prana (Tibetan: rlung) as just an essential for the enactment of kundalini (Tibetan: gTummo). What’s alluring about this perspective is that it clarifies the contrast between the experience of essentially having charming sensations in the spine and the substantially more dominant experience of having a ”cargo train”- like full kundalini experience.
The subsequent feeling, embraced by Swami Shivom Tirth for instance, is that prana and kundalini are totally identical and that it isn’t significant in any capacity to depict a distinction between kundalini rising and prana rising. At the point when suggested with conversation starter about how to recognize lovely vibes that demonstrate some pranic-movement in the spine and the substantially more dominant experience, Swami Shivom Tirth said that the thing that matters isn’t in the idea of the action yet in the cognizance that watches it. On the off chance that the cognizance that encounters the pranic movement is situated inside the spine (or all the more accurately, the focal channel, known as the Sushumna), at that point, the experience is felt significantly more capably.
The third conclusion, upheld by the cutting edge hatha yogin, Desikaran, is that pranic arousing is the genuine experience to be gone for and kundalini is really a deterrent. Desikaran sees the kundalini as a square in the focal channel and consequently, the kundalini must be ”slaughtered” to clear a path for the prana. This is the most unordinary perspective on the three.
The Chinese idea of qi (or chi) can be securely related to the Indian idea of prana.
In the event that this appears to be confounding – don’t stress, you’re following in some admirable people’s footsteps. My decision is that these are on the whole various phrasings for managing a typical arrangement of encounters. Any of these perspectives is satisfactory for portraying the full scope of encounters. What is likely progressively pertinent is to recognize two unique encounters that are frequently befuddled. In one an individual encounter some lovely empowering electric vitality running along the spine. This experience itself realizes a wide scope of encounters and results in imperativeness and affectability. Another particular experience is the experience of kundalini entering the Sushumna and ascending the spine. When kundalini enters the sushumna this experience will totally overpower conventional waking awareness. From the minute that kundalini enters the Sushumna, there will never again be a distinction between the abstract awareness which encounters and the object of understanding. This experience substantially more significantly transfigures cognizance.