What is the apex of human potential?
The question implicitly requires qualification: do we mean potential in the physical sense? Or do we mean something higher - a spiritual attainment, that intertwines both physical and mental advances? In a sense, the entire span of human history has been a showcase of the different cultures, religions, and philosophies wrestling with the various facets of human potential.
Throughout Indian history, the exploration of human potential has been, by and large, intertwined with the spiritual dimension. As explored in prior writing, there is no pithy way to summarize the expanse that constitutes Indian philosophical and religious traditions. There are theistic traditions, atheistic traditions, and those that defy binary categorization altogether. One common staple across these is the quest for some sort of metaphysical liberation; whether that culminates in the uniting of the individual soul with an all-pervading godhead; or with a joining with a distinct godhead; or with the realization that there is no godhead at all.
Within the theistic tapestry of Hinduism, philosophical practice is found within the various schools of Yoga. The categorization of these schools tends to follow the distinctions made by Krishna, in the Bhagavad Gita. Yogic systems which focus on spiritual liberation through activity and work are forms of “Karma Yoga”. Those systems that instead focus on liberation through introspection and meditative exploration are considered forms of “Jnana Yoga”. “Bhakti Yoga” is the devotional category, which aligns spiritual salvation with the worship and personal connection with specific gods or spiritual figures. Krishna’s revelation makes it clear that these are coequal paths; different paths will appeal to different people, at different points in their journeys.
As one might expect from the diverse, syncretic roots of Hinduism: there are forms of Yoga which do not cleanly fit in one of the broad categories. In many cases, these traditions developed as narrower practices, across various geographies - and often as elements within longer-standing schools. Over time, these embedded elements would sometimes crystalize as distinct forms. One such practice is known as Kundalini Yoga; the practice of awakening immense latent energy that is believed to be within every human being.
Untapped Potential
Kundalini is traditionally associated with the Sanskrit word kundal, which translates to “that which is coiled”. In various Western media, you will sometimes see superficial references to Kundalini - as an esoteric metaphor for spiritual progression; the snake that is slowly uncoiled, as the adherent continues to refine their practice. Understandably, it also gives many pause; we’re talking about snakes? Even if just metaphorical, it can seem ominous; evoking comparisons with pernicious serpents within the Biblical and Pagan traditions. As with many fragments taken from the Dharmic world, the (often neglected) broader context is more nuanced.
The core assertion within Kundalini Yoga is that there is vast, untapped divine energy within every human being; and it will remain untapped in most cases, without the proper spiritual praxis. The coiled serpent is therefore seen as a metaphor for the dormant state of Shakti, the primordial cosmic energy that drives all dynamic force throughout the universe. The uncoiling of the serpent, when fully achieved, represents the total unlocking of spiritual potential - an enlightened state of being, which can be understandably nebulous to describe.
Shakti is often personified as the Supreme Goddess (Mahadevi or Adi Parashakti), who is instrumental to all creative, sustaining, and destructive cycles of the universe. Other interpretations of Kundalini Yoga associate the serpentine energy primarily with Vishnu, Shiva, or specific goddesses like Kali - who themselves often have an overarching association with Shakti. (e.g., Shiva is traditionally seen as the spouse of Shakti, in the ultimate masculine/feminine divine order; Kali is considered to be a form of Shakti, harnessing the ultimate ability to destroy evil and govern time.)
From my readings, most authorities on Kundalini Yoga do not fixate on the precise material constitution of kundalini energy; it is a fundamentally spiritual force, which can be stirred and perceived through both mental and physical action. As such, the focus is on the praxis of successfully awakening the latent energy - and the range of benefits and pitfalls to be mindful of, when employing different techniques.
Awakening The Chakras
The most well-known component within the Kundalini framework is the chakra; the wheel-like structure that is laden with many associations, both within traditional Indian contexts and Western new-age doctrines. The literal meaning of the word chakra in Sanskrit is “wheel” or “circle”; there are cosmic chakras, such as the one wielded by Vishnu as a weapon; there are mundane chakras, which refer to wheel-like structures within everyday physical constructions. In the Yogic sense, a more apt translation is often considered to be ‘vortex’ or ‘whirlpool’; each chakra represents a confluence of kundalini energy, and operates as a gate for spiritual advancement.
There are traditionally six chakras, along with two higher-level structures, which run from the base of the spine up to areas within the brain. The general idea is that each chakra is associated with a different part of the physical brain and certain spiritual powers. The crux of Kundalini Yoga is the successive activation of each chakra, from the bottom of the spine to the top. Interestingly, each individual chakra is said to control specific physical and spiritual outputs; so in theory, benefits should be seen with the unlocking of each successive chakra, rather than only at the end.
The first chakra, which sits at the pelvic floor, is known as the muladhara chakra. As the first chakra in the spiritual evolution of man, it is considered the primary dividing line between animal consciousness and human consciousness. (In some Yogic schools, there are sub-chakras that are even lower down, which pertain to the animal appetites and core instincts.) The muladhara chakra is said control the range of basic human physical functions, including sexual functions in men. It is where the coiled serpent of kundalini energy resides, and where the spiritual journey begins.
The second chakra is placed roughly around the tailbone, and is known as the svadhisthana chakra. It is said to drive the core functions of the unconscious mind, and contain the energy within us that pertains to past experiences, and our spiritual karma - including the lasting impressions from prior lives. It is said that many adherents encounter karmic “blocks” within their svadhisthana chakra, as they attempt to push forward on their spiritual journey. Unlocking this chakra can be one-in-the-same with reconciling with deep trauma and hidden motivations.
The third chakra, the manipura chakra, translates literally to “city of jewels”. It is a central structure in the Kundalini system, as the primary chakra associated with dynamism, energy, will, and achievement. It is compared to the power of the sun, with an ability to radiate the energy required for superhuman levels of creation, destruction, and resilience. The physical and spiritual health of an individual is said to be intertwined with the condition of the manipura chakra. If it is thriving, the organs, hormonal balances, and core flows of the body will be in righteous harmony. If it is suffering, there will be holistic suffering - both at the physical level, and in the willpower and motivations required for spiritual progress.
The fourth chakra, known as the anahata chakra, translates to “un-struck” or “unbeaten”. It is deeply associated with the heart, and the parts of the mind that are associated with creative production (e.g., visual arts, music, linguistic ability). Many Yogic schools claim that the anahata chakra is where the ability to move beyond the physical realm begins to truly manifest. Rather than being predominantly associated with activities of the body, mind, and senses - the anahata chakra introduces the ability to function primarily with spiritual consciousness.
The vishuddhi chakra, or fifth chakra, is considered to be the “purification center”. Placed in the neck and throat, it is said to absorb the raw potential that drips down from the loftiest regions of the mind and spirit; and when operating harmoniously, it can filter spiritual nectar from spiritual poison. Both nectar and poison, in the cosmic sense, are intensities which the average person is not suited to confront. With an activated vishuddhi chakra, we can reckon with the cosmic intensity; opening the door to physical rejuvenation, deeper psychic connectivity with other people, and dramatically sharpened memory and senses.
The sixth chakra, the ajna chakra, is said to be the point at which the three main kundalini channels (nadis) merge into a unified stream of consciousness, which then flows up to the highest regions of the physical and spiritual self. The convergence of the individual ego with the cosmic ego; the transcendence of dualistic modes of thinking; the culmination of each spiritual “chord” struck in the lower chakras - all happens in the ajna chakra. It is often equated with a command center, through which the spiritual, mental, and physical functions are integrated.
The final two regions along the uncoiling ascension are known as the bindu as the sahasrara. The bindu is associated with the top-back of the head, and considered the point where oneness first divides itself into many, within all aspects of our being. It is said to power our optical systems, and it is the seat of the spiritual nectar that flows downward to the chakras. The sahsrara, or the crown, is sometimes considered a chakra; but is often given more subtle framing. It is the spiritual construct that relates to pure consciousness; in some conceptions, it is the origin of the chakras themselves (setting them apart from simply physical constructs). In other conceptions, it is the literal gateway that connects the individual’s spirit with the cosmic spirit; the point at which Shakti (the kundalini energy, having fully uncoiled) unites with Shiva (the abode of higher consciousness).
Onward
Suffice to say, we’ve only partially covered the basics of Kundalini Yoga. There’s much more to say on the chakras themselves; the other primitives that exist alongside them in the typical Kundalini system; and the complex intermingling of different spiritual, metaphorical, and physical elements. In upcoming posts, I’m going to take some narrower cuts - with some syncretic subject matter that you’ll hopefully find interesting.