Kundalini

Este artigo encontra-se parcialmente em língua estrangeira. Ajude e colabore com a tradução.

Kundalini de acordo com vários ensinamentos é um tipo de "energia corpórea". Kundalini em sânscrito significa literalmente ou "enrolado" ou "enrolado como uma serpente." Existe um número de versões do termo em inglês, como 'poder da serpente'.

Kundalini é previsto como uma serpente enrolada junto à base da espinha.

Fontes Hindus

No Hinduísmo, kundalini é uma parte do corpo sutil juntamente com os chakras e nadis. Um número de modelos desta anatomia esotérica ocorre na classe de textos conhecida como Āgamas ou Tantras. Trata-se de um vasto corpo de escrituras, os quais são rejeitados por muitos brahmans ortodoxos, de acordo com o livro Flood.

Existem inúmeros modelos de kundalini nas fontes sânscritas de textos. Nos textos mais antigos existem vários sistemas de chakras e nadis, com diferentes conexões entre eles. Uma antiga versão do sistema de nadi é mencionada no Chandogya Upanishad, que diz:

Ao longo do tempo um sistema de seis ou sete chakras junto ao eixo do corpo se tornou o modelo dominante, adotado pela maioria das escolas de yoga. Este sistema em particular pode ter sido originado por volta do 11º século antes da chamada era cristã, eras vulgaris, e rapidamente ficou muito popular. É neste modelo onde a Kundalini é dita "subir" de modo ascendente, penetrando os vários centros até chegar à coroa da cabeça, resultando na união com o Divino. Este é o arranjo convencional citado por Monier-Williams, onde os chakras são definidos "6 em série, um acima do outro".

O mais famoso dos Yoga Upanishads, o Yogatattva, menciona quatro tipos de yoga, um dos quais sendo laya-yoga, a dissolução simbólica (laya) do universo visualizada dentro do corpo com um aumento correspondente de uma energia corpórea conhecida como Kundalini.

Outra fonte para o contexti de kundalini é o Hatha Yoga Pradipika escrito por Swami Svatmarama (English translation, 1992) em algum lugar entre o décimo segundo e o décimo terceiro séculos.

Interpretação Ocidental

Nas tradições ocidentais, Kundalini é frequentemente indicada com o termo doPoder Ígneo, e algumas vezes com o nome de Fogo Serpentino, emprestado do título O Poder da Serpente de Sir John Woodroffe.

Sir John Woodroffe (em seu nome de escritor, Arthur Avalon) foi uma das primeiras pessoas a trazer a palavra kundalini para o ocidente. Ele era um Juiz da Alta Corte em Calcutta, que se interessou em Shaktismo, uma parte do Tantra Hindu. Sua tradução e comentários de dois livros raros foi publicada como O Poder da Serpente, agora considerado um clássico espiritual. Woodroffe traduziu Kundalini como "Poder da Serpente"; um termo que ele considerou próximo à tradução literal e sendo sensível ao conceito que denotado.

Duas antigas interpretações ocidentais de Kundalini foram fornecidas por C.W. Leadbeater (1847-1934), da Sociedade Teosófica, e pelo psicólogo Carl Jung (1875-1961)[1]. O seminário de Jung sobre Kundalini yoga, apresentado ao Clube Psicológico em Zurich em 1932, tem sido considerado como um marco na compreensão psicológica do pensamento ocidental e das transformações simbólicas de experiências internas. Kundalini yoga apresentou Jung com um modelo para as fases do desenvolvimento de consciências superiores, e ele interpretou seus símbolos em termos do processo de individuação.

The Serpent Power highly influenced western esotericism. In the early '30s two Italian scholars, Tommaso Palamidessi and Julius Evola, published several books with the intent of re-interpreting the alchemical classical tradition in a yoga tantric way. Those works had a deep impact in modern interpretations of Alchemy as a mystical science. In those works, Kundalini is called, according to classical western tradition, as Igneous Power and Serpentine Fire. At that time (until early '70s), anyway, the concept of Kundalini was known only among scholars and not really widespread.

One of the first people to popularize the concept of Kundalini among Western readers was Gopi Krishna. His autobiography is entitled Kundalini—The Evolutionary Energy in Man. Krishna, Gopi (1971) Kundalini: the evolutionary energy in man. Boulder, Colorado: Shambhala. For quotation "Western interest at the popular level in kundalini yoga was probably most influenced by the writings of Gopi Krishna, in which kundalini was redefined as chaotic and spontaneous religious experience." see: McDaniel, p. 280.

Kundalini is a popular concept that is widely quoted among various disciplines of yoga and New Age discourse. Stuart Sovatsky warns that the recent popularization of the term within new religious movements has not contributed to promote a mature understanding of the concept.

According to Sovatsky the concept of Kundalini comes from yogic philosophy of ancient India and refers to the mothering intelligence behind yogic awakening and spiritual maturation. In this perspective Kundalini is understood as a maturing energy that expresses the individual's desire for salvation. Sovatsky also refers to a phenomenon called "pranic awakening", where Prana is interpreted as the vital, life-sustaining force in the body. Uplifted, or intensified life-energy is called pranotthana and is supposed to originate from an apparent reservoir of subtle bio-energy at the base of the spine. This energy is also interpreted as a vibrational phenomena that initiates a period, or a process of vibrational spiritual development. According to Sovatsky the possibility of viewing pranotthana and the larger Kundalini process as a maturation of body and character beyond conventional psychological growth is suggested by Sovatsky. According to this view psychological and spiritual development can continue throughout the life-span.

Kundalini Yoga

Kundalini Yoga is a system of meditative techniques and movements within the yogic tradition that focuses on psycho-spiritual growth and the body's potential for maturation. The practice of Kundalini Yoga consists of a number of bodily postures, expressive movements and utterances, characterological meditations, breathing patterns, and degrees of concentration. Recently, there has been a growing interest within the medical community to study the physiological effects of meditation, and some of these studies have applied the discipline of Kundalini Yoga to their clinical settings.Lazar, Sara W.; Bush, George; Gollub, Randy L.; Fricchione, Gregory L.; Khalsa, Gurucharan; Benson, Herbert (2000) Functional brain mapping of the relaxation response and meditation [Autonomic Nervous System] NeuroReport: Volume 11(7) 15 May 2000 p 1581–1585 PubMed Abstract PMID 10841380. Cromie, William J. Research: Meditation changes temperatures: Mind controls body in extreme experiments, Cambridge, MA: Harvard University Gazette, 18 April 2002.

Kundalini rising

According to yogic writings and oral tradition, the force of Kundalini is raised through specific meditative practices.

Kundalini-experiences are understood using the structure of the chakra system, the psycho-spiritual energy centers along the spine. According to Hindu tradition Kundalini rises from the root chakra up through the spinal channel, (called Shushumna), and it is believed to activate each chakra it goes through. Each chakra is said to contain special characteristics. The chakras are any of the nerve plexes or centers of force and consciousness located within the inner bodies of man. When Kundalini Shakti unites itself with the Supreme Being (Lord Shiva), the aspirant gets engrossed in deep meditation during which he perceives infinite bliss. Kundalini Yoga:http://www.siddhashram.org/kundalini.shtml Kundalini Yoga from Swami Sivanandha: http://www.experiencefestival.com/kundalini In raising Kundalini, spiritual powers (siddhis) are also believed to arise. However, many spiritual traditions see these phenomena as obstacles on the path, and encourage their students not to be distracted by them.

Lukoff, Lu & Turner notes that a number of psychological difficulties might be associated with Asian spiritual practices, and that Asian traditions recognize a number of pitfalls associated with intensive meditation practice. Transpersonal literature notes that kundalini rising is not without dangers. If we take this into consideration there might exist good reasons not to engage in such intensive practices unless guided by an accredited teacher, or unless one has undergone thorough psychological preparation and education in the chosen meditation-practice. Traditional teachers of Kundalini meditation also warn neophytes of the potential dangers of experimenting with Kundalini Yoga techniques. Anxiety, dissociation, depersonalization, altered perceptions, agitation, and muscular tension have been observed in western meditation practitioners and psychological literature is now addressing the occurrence of meditation-related problems in Western contemplative life. Among these we find "Kundalini Syndrome" (see below) and different forms of "wind illness" described in the Tibetan tradition.

According to modern experimental research, Kundalini and Bioenergy are expressions of the same energetic reality in humans. Through social conditioning and emotional traumata, this life energy is usually suppressed and blocked in chronic subconscious muscle tensions, which have their psychological counterpart in emotional blocks and ego-defenses. When this "muscle armor" (as bioenergy calls it) is softened or broken and/or the live energy is amplified by strong emotion or in life-endangering situations, the body begins to shake and vibrate involuntarily, and the Kundalini energy starts reanimating formerly repressed psychosomatic areas. If this development is not suppressed again (or even supported), the resulting Kundalini rising will bring old traumata of body and psyche to the surface in a sort of natural healing process - partly very intense as well as radically changing. Usually the "cleansing" phase of extreme emotions, experiences of subconscious material and (perhaps) illnesses or casualties last about 2 to 4 years. After that time (in a seamless and slow transition) Kundalini begins to be available in the whole body and psyche for further qualitative grow of the individual. The whole process is said to last about 15 to 20 years altogether. Although the Kundalini rising is thought to be a natural rebalancing of body and psyche, it is said to be highly advisable to get competent and experienced support during the first years, as many things can develop in an unnatural way in our "normal" societies (which are often assumed to be the cause to suppress the Kundalini starting at a very early age).

Kundalini syndrome

Researchers in the fields of Humanistic psychology, Transpersonal psychology, and Near-death studies describe a complex pattern of sensory, motor, mental and affective symptoms associated with the concept of Kundalini, sometimes called the Kundalini syndrome. This psychosomatic arousal and excitation is believed to occur in connection with prolonged, intensive spiritual or contemplative practice (such as meditation or yoga), or a near-death experience, or as a result of an intense personal crisis or experience. According to these fields of study the kundalini syndrome is different from a single kundalini episode, such as a kundalini arousal. Kundalini syndrome is a process that might unfold over several months, or even years. If the accompanying symptoms unfold in an intense manner that destabilizes the person, the process is usually interpreted as a spiritual emergency. Grof, Stanislav & Grof, Christina (eds) (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles: J.P. Tarcher

Referências

• Flood, Gavin. An Introduction to Hinduism. (Cambridge University Press: Cambridge, 1996). ISBN 0-521-43878-0

• Grabovac, Andrea & Ganesan, Soma. Spirituality and Religion in Canadian Psychiatric Residency Training. Canadian Journal Of Psychiatry, Vol 48, No 3, April 2003

• Greyson, Bruce (2000) Some Neuropsychological Correlates Of The Physio-Kundalini Syndrome. The Journal of Transpersonal Psychology, Vol.32, No. 2

• Grof, Stanislav & Grof, Christina (eds). (1989) Spiritual Emergency: When Personal Transformation Becomes a Crisis (New Consciousness Reader) Los Angeles: J.P. Tarcher

• Grof, Stanislav & Grof, Christina. (1992) The Stormy Search for the Self, New York: Perigee Books, ISBN 0-87477-649-X

• Herrick, Karen, Finding Our Own Substance: New DSM-IV Code 62.89, Religious or Spiritual Problem. Poster Presentation Abstract at Toward a Science of Consciousness 1996, sponsored by the University of Arizona 8 April–13, 1996, Tucson Convention Center.

• Kason, Yvonne (2000) Farther Shores: Exploring How Near-Death, Kundalini and Mystical Experiences Can Transform Ordinary Lives. Toronto: Harper Collins Publishers, Revised edition, ISBN 0-00-638624-5

• Krishna, Gopi (1971) Kundalini: the evolutionary energy in man. Boulder, Colorado: Shambhala

• Le Fanu, James (2002) A clutch of new syndromes? Journal of the Royal Society of Medicine; Vol. 95:118-125, March 2002

• Lukoff, David; Lu, Francis G. & Turner, Robert P. (1998) From Spiritual Emergency to Spiritual Problem: The Transpersonal Roots of the New DSM-IV Category. Journal of Humanistic Psychology, 38(2), 21-50,

• Palamidessi, Tommaso (1948) Alchimia come via allo spirito, ed. EGO, Turin

• Rudra (1993), Kundalini die Energie der Natur die Natur der Energie im Menschen, Wild Dragon Connections, Worpswede, Germany, ISBN 3-9802560-1-4

• Scotton, Bruce (1996) The phenomenology and treatment of kundalini, in Chinen, Scotton and Battista (Editors) (1996) Textbook of transpersonal psychiatry and psychology. (pp.261-270). New York, NY, US: Basic Books, Inc.

• Strassman, Rick, DMT: The Spirit Molecule: A Doctor's Revolutionary Research into the Biology of Near-Death and Mystical Experiences, Rochester, VT: Park Street Press, ISBN 0-89281-927-8

• Svatmarama, Swami (1992) Hatha Yoga Pradipika. London: The Aquarian Press, An Imprint of HarperCollinsPublishers. Translated by Elsy Becherer, foreword by B K S Iyengar, commentary by Hans Ulrich Rieker

• Thalbourne, Michael A. (2001) Measures of the Sheep-Goat variable, Transliminality, and Their Correlates. Psychological Reports, 88: 339-50

• Turner, Robert P.; Lukoff, David; Barnhouse, Ruth Tiffany & Lu Francis G. (1995) Religious or Spiritual Problem. A Culturally Sensitive Diagnostic Category in the DSM-IV. Journal of Nervous and Mental Disease,Vol.183, No. 7 435-444

• Tweedie, I., Daughter of Fire: A Diary of a Spiritual Training with a Sufi Master, 1995, The Golden Sufi Center, ISBN 0-9634574-5-4

• White, J, edt. (1990) Kundalini. Evolution and enlightenment. New York: Paragon House

Further reading

• Narayanananda, Swami (1979): The Primal Power in Man or the Kundalini Shakti, N.U. Yoga Trust, Denmark, ISBN 87-87571-60-9 (6th rev. ed., (1st ed. 1950))

Fonte

http://en.wikipedia.org/wiki/Kundalini