sanjeevkumar

Kundalini Yoga

In the classical literature of hatha yoga Kundalini is described as a coiled serpent at the base of the spine. The image of coiling, like a spring, conveys the sense of untapped potential energy. Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of Kundalini. To gain success in the vase breath it is valuable, if not essential, to become very familiar with the prana and apana winds or energies. 

Kundalini Yoga literally means coiling, like a snake. In the classical literature of hatha yoga Kundalini is described as a coiled serpent at the base of the spine. The image of coiling, like a spring, conveys the sense of untapped potential energy. Perhaps more meaningfully Kundalini can be described as a great reservoir of creative energy at the base of the spine. It's not useful to sit with our consciousness fixed in our head and think of Kundalini as a foreign force running up and down our spine. Unfortunately the serpent image may serve to accentuate this alien nature of the image. It's more useful to think of Kundalini energy as the very foundation of our consciousness so when Kundalini moves through the sushumna and through our cakras our consciousness necessarily changes with it.

The concept of Kundalini can also be examined from a strictly psychological perspective. From this perspective Kundalini can be thought of as a rich source of psychic or libidinous energy in our unconscious.

In the classical literature of Kashmir Shaivism Kundalini is described in three different manifestations. The first of these is as the universal energy or para-kundalini. The second of these is as the energizing function of the body-mind complex or prana-kundalini. The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two. Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of Kundalini.

In the rich yogic literature extending over at least one thousand years two techniques for uniting prana and apana stand out. These are the vase breath and the bandha traya or three bandhas. These two will be briefly described below. A few things are important to note first. These descriptions are only detailed enough so that the techniques can be unambiguously identified. They are not instructions for practice. As will be discussed later there are inherent dangers in awakening the Kundalini and there are also dangers in mis-practicing techniques which aim at awakening Kundalini. Anyone who wishes to awaken Kundalini should find a qualified teacher. The descriptions below are only to give the seeker a little orientation as to the nature of the path.

The vase breath is a technique in which the apana wind is first drawn up from the perineum region to a point about two inches below the navel. The apana wind is drawn up using a technique called mula-bandha or literally root-lock. There are a variety of descriptions of this technique. The prana wind is then inspired and drawn down to the same area as well. The student then swallows and then slightly tenses the navel region to create the pot-like posture from which the technique draws its name. In the yogic literature it is often noted that one should never use much force in retaining the breath and should only gradually increase the duration of retention. To gain success in the vase breath it is valuable, if not essential, to become very familiar with the prana and apana winds or energies. For more details http://www.soundbodytrainer.com

Article Tags: Yoga Kundalini, Vase Breath

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