The Kundalini Body

​

  See the seated Yogi illustration above. It illustrates the seven primary cakras, with the three primary nadis of the Ida, Pingala, and Sushumna.

​

The Seven Major Cakras are:

Sahasrara (Basically the Great or “Maha” Bindu)

Ajna

Vishuddhi

Anahata

Manipura

Svadhisthana

Muladhara

​

   The higher cakras are the Sahasrara, the Ajna, and the Vishuddhi. The lower cakras are the Anahata, the Manipura, the Svadhisthana, and the Muladhara.

​

   The lowest Cakra at the base of the yogi, the Muladhara, is considered the seat or basal functioning locus of the Kundalini, while the uppermost Cakra at the top of the head of the yogi, the Sahasrara, is Her focal or source point of Consciousness, divine consciousness we must remember, and is literally downloading this “consciousness” through certain segments of the Sushumna which is what sustains the cakras and their immanent pranic fluctual radiation. The Sushumna is one of the primary constituents that exist as described above, latently within the Kundalini generated atmic field. The Sushumna is directly connected to the Sahasrara Bindu via the Brahmarandra, the apexal vortex in the human skull, what originally was the “soft spot” in a baby’s head at birth, and is the main nadi supporting the spine in the human. 

​

   The Sushumna is structured with an anatomy of other concentric internal tubes which are of course nadis in and of themselves, the center nadi is called the Brahma Nadi, the next nadis is the Citrini, and the final nadi is known as the Vajra. As will be detailed further on, it is the Citrini that is the actual focal source for the center and creational vortices of the Cakras, their bindus.

​

   Also observe the illustrated “curved lines” connecting these Cakras. These illustrated lines are the two other primary “nadis”, along with the Sushumna. They are intrinsic to the overall capacity of the cakras to interact with each other. Additionally, as they interact with the radial appendages of the cakras, “the cakra petals”, the prana they direct manifests the “‘vritti’ consciousness, our thoughts and feelings” we experience as a living phenomenon.  They are called the Ida and Pingala nadis; therefore the three main nadis are the Sushumna, the Ida, and Pingala.

​

   The Cakras are divine vortices, and possess and emanate a form of absolute consciousness called Citi, the divine consciousness of the Devi, the Mother Kundalini, and is a form of the Absolute Consciousness called “Cit”. As this Citi consciousness which is essentially prana is radiated out of the cakras into the two curved nadi lines of the Ida and Pingala, it is modulated by the pranas these two nadis possess and are named for.

​

   Consequently, this Citi consciousness then allows for the flow of this thought or consciousness containing prana, technically known as “vrittis”, up to the junction of the outer field or outer ksetram of the Ajna Cakra, as it is, where the two petaled form in the forehead is seen. So the Kundalini prana is radiated from the bindu center of the cakras out into the radial line petaled structures, comes up as thought impressions into the Ajna Cakra where it is experienced as the multi pranic flux of mental ego consciousness. This entire mechanism is the body of the Kundalini. Consequently, this externalized flux of prana that creates the outward life seeking sense of finite self is called Pravritti, technically Pravritti Karma, because this outward flux of pranic consciousness externalizes the individual into the externalized action of karma. Hence, the body of the Kundalini is directly responsible for the above mentioned state of Pravritti Karma, technically the state of looking outside ones immediate locus of self for life and experience.

​

    Picture a person standing in front of you, but they are transparent in a way that you can see through them and see their spiritual self in operation. What you would see is a network of conduits much like a circulatory system leading from six cakra centers located within the spine. The source of these cakras is one primary conduit, the Sushumna Nadi, which extends from the Sahasrara Cakra at the head down to a center at the base of the spine, in the groin area.

​

   Now, look at the forehead of your transparent person from the front, and you will see a singular vector point, the Bhrumadya, with a line or conduit leading from each side of it. Each conduit leads from this forehead center and winds down intersecting with each cakra center until they both end up at the lowest cakra, meeting at both sides of it. These conduits, which are technically the Pingala Nadi on the right side of the Bhrumadya, and the Ida Nadi extending from the left, transmit the Kundalini prana which names each Nadi. The modified consciousness flow of each of these pranas is intrinsic to the manufacture and sustenance of the ego mind experience of each person. 

​

   Each cakra below the Sahasrara has a concomitant bodily physical field called a Ksetra, which corresponds to a physical aspect of the body that the respective cakra has influence, control, or dominance over. The Bhrumadya is the Ksetram of the Ajna cakra, and is literally responsible for the interchange of consciousness between the lower cakras and their culmination point of the Ajna, hence the emphasis on meditation or spiritual attention on this area for overall cakra affecting. We will cover this center in a deeper context later in this work.

​

   The cakras, beginning with the lowest one at the groin, all have petal looking structures as part of their design, a different number of petals for each cakra, which also intersect with these two curving conduits that began at the Bhrumadya, the forehead Ksetram of the Ajna Cakra. Hence, all of the lower cakras to reiterate, are connected to the Ajna Cakra via these curving Nadi conduits.

​

   Seldom mentioned if at all in any books on the cakras is one primary attribute of them-their bindu center. The bindu center is a causal vector, centered or connected to the causal plane, (as said the Citrini Nadi) and ultimately the Atmic field of the divine within that person, via the Sushumna Nadi the cakra bindus are situated in[2] . In fact, numerous tantric scriptures refer to the center of the Sushumna as the basis of Atma Sakti, another name for Kundalini Sakti, or just Kundalini[3]. Therefore Atma or Kundalini Sakti is indeed the original source of the bindus of the cakras, with the cakras being centered in the Sushumna and the bindus being the centers of the cakras. This entire paradigm, the cakras, the nadi conduits, and the Kundalini energy they emit called Prana, are all as said the actual performing body of the Kundalini. The Kundalini does not come from the cakras; instead She is the causal source of the entire cakra mechanism.

​

   The concentric nature of the Nadis within the Sushumna is the key to the functional source of the cakra bindus. The before mentioned Citrini nadi within the Sushumna is the concentric tubal nadi that possesses and manifests the cakra bindus, and is the source for the causal consciousness of the cakra bindus. Notice the word “Citrini”; its root of “Cit” connects its potential of consciousness to the word for Absolute consciousness, with the suffix of “rini” giving it a feminine connotation. Hence the word for this Nadi as Citrini directly connects the nature of the cakra bindus to the Kundalini as an Atma Sakti origin.   

​

   However, the center Nadi termed the Brahma Nadi, is in flux and relatively dormant, being cut off at the Ajna Cakra juncture in the upper Sushumna, where the pure Atma Kundalini consciousness it is indicative of is diverted through the Ajna where it is modified at the Ajna Cakra Ksetram into the Ida and Pingala Nadis, which connect with all of the cakras below Ajna. The Citrini nadi is in descent from the Sahasrara being connected to the Hiranyagarbha in the Sahasrara’s Maha Bindu center, hence the Citrini functioning as the causal nadi it functions as. So the Citrini Nadi is flowing down the Sushumna from Sahasrara as a causal link, and it manifests the cakra bindus, which serve to create our bodies and day to day karmic consciousness as the prana flows up and down the externalized nadis of the Pingala and Ida nadis. Therefore our living Kundalini consciousness is under the complete influence of the Ajna Cakra as it directs, modulates, and controls what we experience as life via the cakras conductivity through the Ida and Pingala pranas and the bodily Ksetrams they dominate.

​

   Although the cakras are generally considered to possess the bindu center, actually the opposite is true. It is the bindu center that manifests the cakra structure as a field, much like an emanated circular light wave[4]. The Kundalini prana emanating from said cakra is the manifesting agent of this cakra field and the associative nadis that exist from it.  It is this Kundalini “body” per se, that accomplishes the process of the divine consciousness reduction continuum, as the causal Kundalini prana coming from the causal plane (the Citrini Nadi within Sushumna) manifesting from the bindu vectors of each cakra. This Kundalini prana radiates or refracts, actually a better term, that causal pranic consciousness that has as its ultimate source Absolute Siva in the Sahasrara, but its actual secondary source is the “Citi” pranic consciousness of the Kundalini.  One could say that creating ego mind out of Siva’s descent via the cakras is as already put forth, the Kundalini’s operational theatre. This divine operational theatre is totally responsible for the biological and psychological function of all living beings. 

​

   As the cakras exists in a hierarchical structure, what they do in fact in the process of the consciousness reduction continuum is skew the divine mind down from Sahasrara to Muladhara, which can be said that as a cakra is indicative of the entire bodily field. Hence this “skewing of consciousness” takes the divine consciousness of Sahasrara down to bodily manifestation. It could be said that this reality is what could potentially be the basis for the legends that propound complete divinity of and for the physical body, giving it eternal physical life. The body in this schema is a direct divine manifestation of the Sahasrara as an emanation.

​

   Irregardless as to whether the body is to be considered divine or not, the absolute magnitude of the Sahasrara as compared to how we experience our little reality through our sense reduction is almost indescribably extreme. Earlier in the text I mentioned a saying by a noted swami that says, “a good example of what is going on with us, is akin to an elephant sitting on an ant without squashing it”. He is referring to the dynamics of the Absolute, being reduced to our mentality. This is what the Kundalini as the cakras performs.

​

   The mechanism of the Kundalini bodies’ “operational theatre” is in essence the psychic paradigm that creates the experiential consciousness of the living person or Jiva. When this mechanism is withdrawn due to Kundalini awakening and ascent, ultimately the Jiva is withdrawn as well and essentially is no more; only Siva then remains. The Jiva is therefore a temporary entity, and in Absolute terms is a non-entity, as has been said.

​

Ida and Pingala Kundalini Prana

​

   Pingala and Ida Nadi are the curved structures seen in transparent frontal view cakra illustrations that curve down through all of the cakras, ending in Muladhara cakra. These dual pranas that originate at Ajna Cakra Bindu at the back of the head i.e. the second bindu visarga, end up connecting the lower cakra karmas of a given individual as well as modulating karmically those impulses or vrittis received by it from all of the lower cakras of a given person, creating what we have defined as Pravritti Karma. Although Pingala’s primary attribute is the characteristic of externalized dynamism, both Pingala and Ida contribute directly to Pravritti, and basically Pravritti Karma as well.

​

   These two nadis culminate or come together at the nostril location of the Bhrumadya, but do not end or terminate there. Instead, their culmination creates the experienced field that serves as the mental state we live “as our mind”. Essentially, these two pranas terminate at the Muladhara, carrying the mental or vritti impulses we think at Ajna back down through the cakras, and back up again. Their true origin is the Ajna Bindu, through the head as the mental field just described, down through the cakras, and back again, much as the DC current in our common electrical systems. They transmit the two primary pranas that are intrinsic to the manifestation of ego finite mind, and as already mentioned, the prana they conduct actually has its origin at the Ajna Cakra bindu at the back of the head.

​

   In connection with the dual pranic emanating propensity of the Ajna Bindu, there are two lower cakras that modify the Pingala and Ida pranas respectively, the Manipura and Svadhisthana Cakras. The “modification” of these pranas by these cakras is strategic, and we will cover the important effect these cakras have on these two pranas as we move through the text.

​

    To re-emphasize, some texts describe nadis as causal force motion lines. The implication with this statement suggests that the nadis are not tubes like arteries or veins, as in our circulatory system, but instead have a causal nature to them, and are essentially co-creators, not just conducting agencies, of the pranas they are associated with. Accordingly, their names are interchangeable. Ida Nadi is the same as Ida prana, and Pingala is the same as Pingala prana.

​

   Prana is a dynamic consciousness exhibiting energy, which is a sub form of Kundalini energy. They are almost indistinguishable in function. There are three forms of prana operating in this Kundalini body, Sushumna or Atma, Ida and Pingala. Sushumna or Atma prana have as their source the Sahasrara Maha Bindu, and as described above the Ida and Pingala pranas have as their source the Ajna Cakra Bindu.

​

   The interaction of these two pranas between the Ajna bindu center at the back of the head, and the Bhrumadya Nadi juncture at the front of the head, creates what I call a flux. This flux has an oscillatory nature to it. When meditation and other yogic techniques that affect Ajna Cakra prana are employed, this oscillation can be experienced, as well as its cessation. This oscillation, flux, or pranic wave, is technically known in Sanskrit as Vrittis, or thought waves or impulses, and as reiterated, is Pravritti, or the “outward vritti flow”.

​

   The two nadis emanating from the two sides of the Bhrumadya Ksetram in the forehead each carry the vrittis of each one of these pranas. Pingala is on the right, Ida is on the left. Pingala is associated with external action consciousness and body dynamism, while Ida prana is associated with internal consciousness and the individuatedness of ego. 

​

   Pingala prana is a cakra consciousness modulating energy that exhibits and connects thoughts, impressions and sensations of a physical nature to the person involved. Ida is a cakra consciousness modulating energy that exhibits and connects thoughts impressions, and sensations of a mental nature. You could say that Pingala gives a person their physical awareness of self and consciousness, and Ida their mental one. This is a very simplistic explanation. The overall point here is that these two pranas originate at Ajna Cakra Bindu as a wave or flux, interact with the karmic impressions or vrittis that are continuously coming up from all of the lower cakras that culminate at the frontal Ajna Cakra center, the Bhrumadya at the front of the head, and as said result in the oscillatory type of field or flux that constitutes our thinking or Pravritti mind.

​

      The ego consciousness is called citta in Sanskrit. Cit is the Sanskrit word for divine mind or consciousness. Citta, on the other hand, is the opposite of this, and is the word for the mental state of ego or finite self consciousness that creates the illusion of individuatedness or the experience of individual person. Citta consciousness is nothing more than the above described vectorized flux of Ida and Pingala prana that culminate at the Ajna Cakra. Stop this flux, and the ego is temporarily interrupted, and if prolonged, the Kundalini will awaken.  Yoga properly performed seeks to interrupt this flux, both at the Ajna and the other cakras as well, by a variety of means. The interruption, reversal, and consequential inversion of this pranic flux is known as Nivritti, the opposing corollary to Pravritti. The yoga sadhana is the key to inducing Nivritti, which consequently triggers Kundalini awakening.  

​

   When used in the specific yogic context, Nivritti is technically a pre-condition for Kundalini awakening, and not the actual awakening itself. In this sense, Nivritti is the pranic inversion stage that a yogin must reach, in order to induce Kundalini awakening.

​

​