Layayoga: The Definitive Guide to the Chakras and Kundalini (12 page)

Dr Rele
³²
has identified Kundalini with the right vagus nerve. This means first, that Kundalini is a nerve impulse limited to the right vagus nerve and secondly that it is physico-chemical energy.

The vagus nerve, which is the most widely distributed of the cranial nerves, passes from the medulla oblongata through the neck and thorax into the abdomen. It is a mixed nerve, containing essentially three groups of nerve fibres: branchiomotor, efferent parasympathetic and afferent. If Kundalini is the vagus, or the right vagus, is Kundalini then identified with all three groups or only one, possibly parasympathetic? In any case, Kundalini appears to be fragmented and materialized. Moreover, its power becomes very limited. The parasympathetic portion of the vagus exerts an inhibitory influence on the heart, coronary arteries and bronchi, but accelerates the activities of the smooth muscles of the alimentary canal. On the other hand, the sympathetic stimulation produces just the opposite effects. Then, for the efficient functioning of these organs, both the harmonious parasympathetic and sympathetic activities are absolutely necessary. By making Kundalini the vagus nerve, its power has been very much restricted, and it is made to depend upon the sympathetic functioning in a state of normal health. This Kundalini cannot exercise full control over these organs alone. First, the limitation on Kundalini comes by making it the nerve force which is physicochemical in nature; and second, it has been more restricted by making Kundalini the right vagus nerve. Is it this material Kundalini that the yogis strive to realize in deep concentration? Is the yogi’s Kundalini so fragmented and limited? Is Kundalini a chemical phenomenon?

Perhaps, the identification can be explained in a different manner. Kundali-energy may reside in the vagus nerve (or the right vagus) ordinarily in a latent form when the normal nerve function goes on; but when it is roused by some processes, it exercises control over the vagus nerve when the ordinary nervous function is transformed into an extraordinary control power by which the heart is completely stopped and a prolonged breath-suspension occurs; and all these things are done voluntarily. Under ordinary conditions, our will does not act directly on the autonomic nervous system; however, it can be stimulated electrically. The exhibition of this unusual control power may be explained in two ways: Kundali-energy, when roused, exhibits this control and at the same time it becomes reflected on the mind, and this results in its becoming a conscious phenomenon; or, the will is directly infused by Kundali-energy when it is able to cause such an extraordinary control power. However, it appears that Kundali-energy is different from the nervous energy which is linked to the nerve structure and is physicochemical and unconscious in nature. Kundali-energy either functions directly through the will or it works independently and at the same time influences the mind to become involved in it. If Kundalini is not nervous energy, then it is unnecessary to make it the vagus, or right vagus, nerve. Kundalini is also different from will-power, because the ability of the will to control the autonomic nervous system and the involuntary organs is due to Kundalini.

Even this explanation of Kundalini does not reveal its real nature. It is also our assumption that Kundali-power is involved in the control of the autonomic nervous system. Yogis have demonstrated that this control can be achieved by pranayama and concentration. In pranic and mental control Kundalini is indirectly involved. But in the conscious application of the control power over the autonomic nervous system and involuntary organs, Kundalini is not involved. Rather, when Kundalini is roused, an absorption of pranic forces occurs stage by stage, and as a consequence basal metabolism is progressively decreased. So there is no point in making Kundalini the right vagus nerve.

It is a fallacy to think that the sleeping Kundalini resides in the solar plexus. Kundalini does not lie in a gross nervous plexus, as it has been called by the yogis supremely subtle. The yogis say that Kundalini is situated in a coiled form in the subtle muladhara, lying within the vertebral column. The solar plexus is outside the vertebral column. The roused Kundalini rises upward and pierces all the chakras which are subtle power-centres lying inside the vertebral column. These chakras cannot be identified with the gross nervous plexuses lying outside the vertebral column. So, Kundalini neither resides in the solar plexus nor passes through the nervous plexuses.

Nature of Kundali-energy

Up to now we have said what Kundalini is not. This neti-neti (not this—not this) deliberation is very helpful in understanding the real nature of Kundalini. It can be prefaced with a brief consideration of the energy-system operating in the body, even at the risk of some repetition.

The characteristic of the living body is to exhibit activities, viz., cellular, nervous, glandular and muscular, which are associated with livingness. The energy which supports these activities is derived from the tissue-substances (carbohydrates, fats and proteins) by catabolic process. On the other hand, the decay of the tissue-substances is prevented by the anabolic utilization of food. This energy release is a chemical process. This energy-cum-tissue is material in character, and perhaps it may be sufficient to explain physical activities. But really it is not very simple. The phenomenon of consciousness is intermingled with the physical activities. Of course, in most of the vital activities of the body consciousness is not involved. But conscious actions are also an integral part of the bodily functions. Perception, intellection, thought, attention and willing are not possible without consciousness. But in the body, only physicochemical events are observable in perception. How consciousness is evoked or linked with the unconscious physicochemical process is not known. We cannot say that consciousness is located in a certain area of the brain and is ‘ignited’ by the neuronal conduction, because the same process does not cause consciousness to appear in sleep. The observed fact that the damage of a certain brain-spot produces unconsciousness, may not really indicate that it is the seat of consciousness. It may mean a lack of interaction or an effacement of the material replication of consciousness. That the whole nervous paths and brain are not utilized in the subconscious (generally known as extrasensory) mode of perception (which definitely occurs), clearly shows that consciousness is beyond the brain.

If this is so, then there must be some form of energy which is not based on the physicochemical system of the body, but is operative in its super-physical character. This subtle energy-system is the ‘wireless’ system which operates without being vehicled by the nerves. Technically, it is called the nadi system. The ‘wired’ or the nervous system is an extension of the ‘wireless’ or the nadi system into the material field.

In the nadi-field, dynamic prana energy is in constant motion. What is the static counterpart of dynamic prana? Take an atom for example. It is the composite of two forms of energy: energy in motion and energy in static form, called the nucleus. If we regard nadi-chakra (-field) as similar to an atom, then prana is its electrons, but what is its nucleus? This is the first time we are compelled to enquire what is the static form of energy as the background of the dynamic prana.

We find that there are three states of pranic operation: a control influence exercised on pranic forces, pranic concentration, and pranic latency, that is, a state of suspension or nearsuspension of prana. Under the control influence, pranic energy functions powerfully and harmoniously, and the force-motions take right directions. These effects are shown both in the body and mind. The body becomes purified, healthy, vigorous and diseaseless. the mind becomes clear, forceful and better controlled. This is in itself a great achievement in one’s life. The method consists in developing a ‘sushumnite’ force-motion to act successfully on the static force which must have been polarized with dynamic prana. We experience a transference of control element to the active pranic energy, and it is due to the static source, because there are no other sources. This process is technically termed nadishuddhi—normalization of pranic activities. This fact also indicates that dynamic prana functions both in the body and in the mind. It regulates in a specific manner the functions of the body.

Pranic concentration is the transformation of the diversified pranic activities to a highly concentrated state when pranic potency is increased to an extraordinary degree. An example of the increased pranic potency is to levitate the body. This fact also indicates that pranic forces can operate in the body directly.

Thirdly, a state of pranic latency or suspended animation is produced when pranic energy is absorbed, step by step, into an unknown power. So we find that an influence of an unknown power is completely hidden from our observation and its presence unsuspected under ordinary conditions of life, whereas under certain unusual circumstances it is exercised on pranic dynamism, and ultimately there is a possibility of a complete withdrawal of pranic functions. This unknown power has been called in yoga Kundalini. Ordinarily, it is latent, but under certain special conditions, it becomes patent.

What is the real nature of Kundalini? It has been argued that energy polarizes itself as static and dynamic, and the dynamic form is the pranic force, and its static support is Kundalini. Can we trace this relation between prana and Kundalini? The sum total of the activities in which the body, the life-force and the mind are involved is the dynamic aspect of our existence, and the whole phenomenon may be called pranic dynamism. This is observable. But can prana function alone, without a static background? In its normal functioning there is no indication of what is the static aspect of prana. But if there is the polarization of energy, the dynamic form must have a static form, and consequently, prana must have its static form. This static form has been considered as Kundalini.

That there is an intimate relation of Kundalini with prana is indicated specially in pranic concentration and suspended animation. These two phenomena definitely show the influence of Kundalini on prana. In a state of normal pranic function, no relation between them is observable. It is because prana functions by its own power, and these energy-functions are supported by static Kundalini silently. But there are instances when Kundalini acts on prana, and this active influence of Kundalini changes the character of the normal function of prana. In this case, Kundalini is expected to be dynamic, at least partially. Then what would be the static support of the dynamic Kundalini?

The active influence of Kundalini on prana can be explained by assuming that it is due to an emanation of force from Kundalini which itself remains static, or partly static. But when prana is absorbed by Kundalini, does it still remain static?

The following are the signs of gradual pranic absorption: first, a motionless body; second, the decrease of metabolism lower than basal metabolism; third, stoppage of vital functions of the body; fourth, in operation of the sensory system. It appears that pranic absorption is associated with a corresponding change in Kundalini, from its static to its dynamic form. The experiences of the yogis support this. The yogis experience directly that Kundalini is roused in the muladhara centre and passes upward through the brahma nadi, piercing all the chakras, to the sahasrara. This means that static Kundalini becomes dynamic in Kundaliniyoga, and exhibits motion—the Kundali-force motion. Consequently, Kundalini leaves the muladhara and goes to the sahasrara.

Some objections have been raised against the actual rousing and passing of Kundalini from the muladhara to the sahasrara. The muladhara has been considered as the static pole in relation to the whole organism. In the muladhara, Kundalini as static power maintains the dynamic form of energy which is the sum total of the activities of the living organism. So Kundalini cannot be made dynamic, it always remains static in the muladhara. The rising of Kundalini has been interpreted as sending forth an emanation or ejection in the likeness of Kundalini which passes through the various chakras and become united with Mahakundalini in the sahasrara, and in this process the coiled Kundalini does not actually move from the muladhara. It has been further stated that if Kundalini leaves the muladhara and goes upward, then it means that Kundalini ceases to be Kundalini. In this case, dynamic Kundali-power will enhance the vital vigour instead of causing the suspension of animation. And so it has been concluded that, ordinarily, prana is diffused over the whole organism, and the pranic dynamism is supported by static Kundalini in the muladhara; in Kundaliniyoga, prana becomes converged, and this is also supported by static Kundalini in the muladhara.

The theory of the nonascent of Kundalini and Kundalini-emanation has been specially advanced by Professor Pramathanatha Mukhopadhyaya
³³
. Wiwekananda
³⁴
has clearly said that Kundalini, the coiled-up energy, can be roused and made active and consciously made to pass upward through the sushumna when it acts upon centre after centre. He further says that the rousing of Kundalini is the only means of attaining divine wisdom; and when it passes from centre to centre, layer after layer of the mind opens up. He also admits that a minute portion of Kundalini energy can, as a small current, be set free and may pass through the sushumna. However, according to Wiwekananda, the rousing of Kundalini and its passing through the chakras are facts, and are intimately associated with the lighting up of the dormant layers of the mind; but, under certain conditions, some currents from Kundalini may pass through the sushumna.

Arawinda
³⁵
recognizes the actual passing of Kundalini to sahasrara, and also an ejection from Kundalini as the ascending current going up to the sahasrara. He also says that a mere ejection from Kundalini cannot cause a radical change. In other words, the full release of spiritual force and the growth of superconsciousness are linked to the rousing of Kundalini and its ascent through the chakras.