KUNDALINI MEDITATION

There are many methods and techniques by which kun d alin energy can be activated. There are
two possibilities in kun d alin activation. One is involuntary activation, when immense devotion
transforms into love for Parakti; Parakti means the Power of Divine. Second is activation
through practice. Former is far safer than the latter, as automatic ascension happens due to
aktipta (descent of Her Grace). When She showers Her Grace, the aspirant undergoes
instantaneous transformation and during this time, kun d alin ascends on its own. During
activation through practice, the depth of devotion is extremely important. Without the highest
level of devotion, it is not advisable to practice kun d alin meditation and even if practiced, it
could lead to some inexplicable syndrome, which is often called kun d alin syndrome. In the case
of aktipta, Divine energy descends from the cosmos into the body of the aspirant through an
orifice known as brahmarandra at the top of the skull and this Divine energy enters through the
spinal cord and activates the dormant kun d alin energy at the perineum. Only during this type of
activation, extraterrestrial visions and decipherable sounds are possible. One can consider
himself/herself as a blessed one, when aktipta is showered, which instantaneously makes one
realize the Self. Unless one is thorough with the procedures and other intricacies of kun d alin
meditation, it is always better to refrain from practicing this. Role of a Guru is extremely
important in kun d alin meditation, as many times during practice, one will have several doubts.
Before we proceed further, it would be wise to read this interpretation given under Lalit
Sahasranma 110. Knci Paramcry in his magnum opus Voice of God observed the
following about Kun d alin yoga: Kun d alin yoga is not the only path available to the seeker.
Choose any path other than it, adhere to it with a mind that is one-pointed and with faith and
sincerity. As you advance to a high state on this path, your breathing will change automatically
and it will be similar to that of one practising yoga-s. You may even be aware of it; the breathing
will change on its own and after saying that ones breath will undergo modifications, he says,
....the movement of breath will impinge on the nerves in the roof of our head and touching the
feet of Ambl (referring to akt) create a flow of ambrosia. Even in worldly life when we are in
ecstasy of delight our breathing stops and we faint. In this, there is reflection of the emotion
experienced by us during kumbhaka (holding breath). During this time we exclaim: Ah, I feel
cool in the crown of my head. This also means that a tiny droplet of the ambrosia has trickled
on the nerves in the crown of the head. I have said this to show that even by following the path of
devotion you can have inward experience of sublime nature.
There are two methods to activate kun d alin through practice. The first method is the proven
method in which beginning from mldhra, every higher chakra is activated step by step. This
takes a longer time to activate higher chakras. In this method, meditation is done at every chakra,
so that every chakra is not only fully activated, but also well balanced. But there are some risks
involved. Activation of chakras can be done only with the help of prn a and consciousness. In
this method, while moving from one chakra to the next higher chakra, there is a possibility that
the prn a does not move through sus u mna and instead could move through id a and pigala,
causing side effects and most of the times, any damage caused to the system is difficult to repair.
Such effects are known as kun d alin syndrome, which cannot be explained as this will vary from

person to person. One common thing in kun d alin syndrome is that, it is bound to affect the
nervous system and brain leading irreparable psychic state. However, if proper foundational
practices such as prn yama, bandha-s and mudra-s are perfectly practiced, chances of
manifestation of syndromes could be less. However, it is always advisable to practice under the
direct guidance of a Master/Guru. Whatever being discussed here is applicable only to those who
have attained perfection in various practices discussed in the previous parts (1 to 9).
The second method is to activate the pineal gland situated very close to j chakra. If j is
activated fully, pineal gland gets automatically activated. This is comparatively a safer method,
as directly activating j chakra will avert kun d alin syndrome, as in this method, there are
least chances of kun d alin ascending through either id a or pigala. Further, in this method
kun d alin is not awakened straightaway, as a result prn a first purifies sus umna to enable
kun d alin at the time of awakening to traverse through sus u mna without any blocks. Prn a not
only cleanses sus umna, but also blocks id a and pigala during ascension of kun d alin. This
action of prn a is known as prn a-utthna.
Let us understand what prn a-utthna is. As we know, prn a is the vital force or life energy and
utthna means ascension or causing to ascend. Praka (Self-illumination) is iva and akti
(svtantrya akti of iva) is Vimara (Self-consciousness of iva). When iva is Light, it is akti
who makes His Light get reflected on worldly objects created by Her. It is only the reflection of
His Light and not direct Light. His direct Light is known as Klgni, the fire meant for
annihilation of the universe. In order to avert annihilation, akti casts a veil around this Light and
this veil is known as my. By praying to Her, She removes the veil of my cast by Her and
when the veil of my is removed, iva is realized. The veil of my can be removed only by
Her Grace known as aktipta (descent of Her Grace on the aspirant). Kun d alin is the subtlest
and yet, the most powerful form of Parakti. She manifests in the form of three types of
kun d alin and this is known as Her triple emission. Vimara can also be explained as emission,
as emission means the act of causing to flow forth. Parakti emits the Light of iva to create and
sustain the worldly process. Her emission happens through three aspects of kun d alin aktikun d alin, parakun d a lin and prn akun d a lin. In Her non-emitting state, She merely
remains as dormant kun d alin, though She is highly potent and in this form She is known as
aktikun d alin. While lying in dormant state, She encompasses parakun d alin and
prn akun d alin. At this point, we are not going into more details, as this will involve further
discussion of Trika philosophy. To understand this in a simpler way, at the time of formation of
foetus, prn a gets deposited in mldhra just above kun d alin. During prn yama and other
practices, this prn a rises up from mldhra chakra and if practice is perfect, it enters through
sus umna and cleanses the innermost nd i called citrin , also known as Brahma nd i. Only when
citrin nd i is purified, ascension of parakun d alin will happen in the way it should ascend. It is
only parakun d alin, that ultimately unites with iva at sahasrra. However, aktikun d alin
continues to remain in kula-sahasrra (below mldhra). Kula-sahasrra is Paraktis Abode.
She remains there in Her subtlest form Kun d alin and akula-sahasrra is ivas Abode. When
their union takes place at sahasrra, it signifies the union of iva and akti and when this
happens in our body, it signifies realization. It is also said that when this union takes place, ones
karmic account is totally annihilated, but many do not subscribe to this view. If this view is
accepted, the explanation for jvanmukta becomes obliterated. It can be said that at this stage, a
practitioner becomes a jvanmukta, provided he is able to perpetually sustain in this stage.

At this point, we understand that kun d alin does not ascend in the beginning, but it is only prn a
(prn akun d alin) from mldhra chakra that goes up to cleanse citrin nd i, through which
parakun d alin travels to meet iva at sahasrra. This cleansing process will not happen if nd i
odhana prn yma (discussed at the end of part 3) and other practices described in other parts
are not followed meticulously.
Energizing jcakra:
By this practice, kun d alin will not ascend. This will activate prn a-utthna to clean citrin
nd i ; during this process, not only citrin nd i is cleansed and purified, but also id a and pigala
are blocked. This prevents any possible kun d alin syndrome.
Take the sitting posture as discussed in the previous parts. Do yogic breathing. Breathing has to
be slow and deep. First few rounds of breathing may not be slow and deep. When breathing
becomes slow, fix the attention on the j chakra using mbhav mudra (with closed eyes).
This is not exactly mbhav mudra, as there is a modification. In this modified form of mudra,
which is neither mbhav mudra nor nsgra dr s t i, first fix the concentration on the pineal
gland (j chakra) using both the eye balls (pineal gland is discussed in part 9 of this series).
After a minute or two, shift the attention to anhata chakra (heart chakra). Continue to fix the
attention there. Without moving the awareness from heart chakra, inhale and exhale. At the time
of inhalation, visualize that cosmic energy is entering into the body and at the time of exhalation,
visualize that citrin nd i is being cleansed. Both these visualizations are to be done on the
spinal cord. When our attention is fixed at anhata chakra, following happen.

This image explains this practice. Violet colour star just above the central point of eyebrows is
the j chakra, behind which pineal gland is situated. Two downward black arrows indicate the
focus of the eye balls on the heart chakra, which is in green colour. The red colour upward arrow
is the upward movement of prn a cleaning citrin nd i. It can be observed that when prn a
ascends from the base chakra, it traverses through j chakra and then to sahasrra. This process
is called prn a-utthna or ascension of prn a.

1. As we are focussing on j chakra, it becomes fully active.

2. As we are not using any force to awaken the kun d alin, it continues to remain in its hibernated
state.
3. Deep inhalation and exhalation work on prn akun d alin at mldhra chakra to become
active and as a result, prn akun d alin moves up through citrin nd i. When prn akun d alin

enters citrin nd i, activities of id a and pigala are annihilated. When id a and pigala are
blocked, the only way for prn akun d alin to move up is through citrin nd i and thus,
kun d alin syndrome is averted.
4. When this is perfectly practiced, the passage of kun d alin is completely cleared of any
blockages and when parakun d alin ascends, it ascends with ease and to higher chakras.
5. When prn akun d alin moves through the citrin nd i within the spinal cord, it goes up to
sahasrra and cleanses the entire path of parakun d alin.
When the path of Kun d alin is cleansed, Kun d alin can be activated with ease and confidence.

After having cleansed citrin nd i (within sus umna), we have to begin the process of cleansing
our psychic chakras. This article discusses about cleansing chakras. Chakras should not have any
blocks and should be able to spin freely. However, we must also remember that these chakras are
only psychical in nature and do not exist in the form of wheels. These chakras are connected to
endocrine glands. All the endocrine glands function under the control of pituitary gland, which is
situated just below the pineal gland. Please look at the image 1.

IMAGE 1
Both pineal and pituitary glands are situated very close to each other behind j chakra, in the
middle of the skull. Please refer image 2 below.

IMAGE 2
When pineal gland is activated, pituitary gland also becomes hyper active. Pituitary gland is also
known as the master of all endocrine glands. Let now have a look at how each chakras are
associated with different endocrine glands.
psychic chakras

endocrine glands

sahasrra

Pituitary gland

Pineal gland

viuddhi

Thyroid gland

anhata

Thymus gland

man ipraka

Adrenal gland

mldhra

Procreative glands

All these glands are under the direct control of Pituitary gland, which is related to sahasrra. In
the last article we have discussed about prn a-utthna or ascension of prn a from mldhra
chakra. This was dealt with in the last section of the previous article which can be read here:
Kundalini Mediation part 10. Understanding this part as well as Kundalini Meditation part 3
are extremely important before proceeding to cleanse the chakras. In part 3, nd i odhana
prn yma is discussed in detail. Without practicing nd i odhana prn yma, progress in
kun d alin meditation may not be significant and often one ends up only with prn a-utthna,
which is nothing but an illusionary or deceptive ascension of kun d alin. Often we are misled by
pulsations, twitches, pricking sensation, build up of pressure, etc at j chakra. These symptoms
are mostly due to prn a-utthna. However, this also could signify that kun d alin is ready to
ascend. These symptoms and experience vary from person to person. Generally, one can find out
whether his or her kun d alin is ready to ascend. As already discussed, the ascension of
kun d alin primarily depends upon the depth of love for Divine, which can be experienced by
tears, sobs, cries and goose bumps (goose pimples).
Now let us begin the process of cleansing psychic six chakras mentioned in the chart. Let us have
a look at the image below.

IMAGE 3
This is the side view of psychic chakras, where face is at the top marked in black. Above the face
sahasrra is marked and other chakras are marked below sahasrra and j. In the previous
article, we have learnt to cleanse citrin nd i. In the above process only citrin nd i was
cleansed. Cleansing chakras are important because, they spin in such a way to aid the ascension
of kun d alin as smooth as possible. In fact these chakras either decrease the speed of the
kun d alin or increase the speed of the kun d alin depending upon various physical and
psychological factors of the person concerened. These factors are directly related to mind and
physical strength of the body. Therefore, chakras can spin both clockwise and anticlockwise and
many times we may not be even aware of how chakras spin. When they spin, they produce
extensive energy. For example, when anhata chakra is active, energy of love is manifested.
In the previous article, we have cleansed citrin i nd i from j chakra and also energised it.
Using j chakra, we have to cleanse other chakras. Posture explained in the previous article is
to be strictly followed. But there is going to be some change in the breathing pattern. Here
inhalation and exhalation will be connected to j chakra and with any one of the other chakras
below and sahasrra above.
We have to visualise that we are inhaling and exhaling through j chakra. First let us cleanse
mldhra chakra. Concentrate on j and mldhra and visualize an oval shape track
connecting these two chakras, as mentioned in the image 3 above and image 4 below. The red
coloured oval shape shows how j and mldhra are to be connected. Using both the eyeballs,
fix the attention on j chakra. Inhale through j chakra and this inhalation is to be visualized,
as the air we inhale enters only the lungs. Now exhale to mldhra chakra which is to be
visualised again. Consciousness should be fixed on mldhra chakra till the entire air is
exhaled. While shifting the consciousness, use both the eye balls. To explain this further, both the
eye balls should be fixed at one chakra at a point of time. This is further explained below. There
are several steps involved and let us understand this step by step.
1. Each chakra including sahasrra is to be cleansed from j chakra, which has already been
energised in the previous part.

2. At the time cleansing a particular chakra, consciousness should move from j to that
particular chakra and back. For example, let us take mldhra chakra. To begin with, after
taking sitting posture as explained in the previous part and after performing nd i odhana
prn yma, we have to move to the next step of cleansing mldhra chakra. Eyes are to be
closed.
3. It is assumed at this point that we do only yogic breathing. Without yogic breathing, chakras
cannot be effectively cleansed.
4. To begin with we have to energize j chakra first. After energising j chakra, visualize a
oval shape, connecting both front and back sides of the body. This can be seen in the image 3
above.
5. Now move the eye balls along the visualized line. In the case of mldhra chakra, this line
can be noticed outside red area. Red represents mldhra chakra. It can be observered that when
outer lines are connected, an egg shape or an oval shape can be noticed. The shapes of the eggs
get reduced when we move closer to j chakra. Technically, it can be explained that due to the
decrease in the distance between j chakra and the respective chakra. For example, let us take
anhata chakra, which is much closer to j than mldhra. This can be compared to altitude of
a descending aircraft while landing.
6. Let us now begin the process of cleansing mldhra. To begin with, inhale through both the
nostrils, using yogic breathing method. Move down the eye balls along the visualised oval
shaped line marked B to mldhra (marked C) from j, marked A in the image 4 below. On
the left is the back of the body and on the right is front of the body. While moving down the eye
balls towards mldhra, exhale and on reaching mldhra, exhalation should have been
completed. Exhalation should sync with the movement of eye balls (consciousness or attention).
When exhalation is complete on reaching mldhra, stay at mldhra for a few seconds. This
is known as bhya kumbhaka, as no breath is held within the body. This practice is explained in
figure 4 below. We use both bhya kumbhaka and antar kumbhaka throughout this practice.

IMAGE 4

7. Now lift the consciousness from mldhra to j along with inhalation through the front of
the body in the oval shaped visualized line D and end at j chakra, marked A. Continue to
remain with antar kumbhaka at j chakra for a few seconds. This completes one round.
8. Like this one has to practice three rounds.

IMAGE 5
9. Now, the entire process is be reversed. In the previous practice, we synced exhalation while
moving consciousness from A to C via B and synced inhalation while moving consciousness
from C to A via D. In this practice this to be exactly reversed. Inhale at j chakra, move
consciousness and exhalation via D to C from A. Stay at C with bhaya kumbhaka for a few
seconds and move consciousness syncing with inhalation from C to A via B. This is to be
repeated three times.
10. Three times referred in 8 above and three times referred to 9 above makes one round of
cleaning of one chakra.
11. The same procedure is to be adopted for all other charkas, including sahasrra.
This may appear confusing, but if understood, this can be easily practiced.
Precautions:
It is quite possible that one may feel drowsy or giddiness while practicing this. If intensity of
giddiness is more, open the eyes and resume after sometime. Reduce the number of rounds.
Stomach should be empty while practicing this. It would be ideal to practice this for all the
chakras and sahasrra in one sitting. This practice may not take much time.
At the end of this practice, we would have cleansed citrin i nd i as well as all the psychic
chakras. The next step would be to ascend the kun d alin with mild force. Sometimes, depending
on the intensity of love for the Divine, kun d alin may ascend after completing both the cleansing
processes (citrin i nd i and psychic chakras).
It would be ideal to practice this both in the morning and in the night.

After having discussed about both theoretical and practical aspects of kun d alin, in this last part,
we will discuss activating kun d alin using the techniques discussed in the previous parts.
However, it is extremely important that no excessive force should be used in any of these
practices. Similarly overdoing any of the procedures could cause damage to the physical body.
Such damages are known as kun d alin syndrome and many times, this may not have proper
treatment. Therefore, it is extremely important that all the previous parts are read and understood
properly. In particular, one should be conversant with nd i odhana prn yma and abdominal
breathing. At this point it is assumed that we are conversant with all the procedures explained in
the earlier parts.
This practice could take longer time, around an hour. This includes making the kun d alin to
leave its base, the perineum and take it to sahasrra and bring her back to Her abode, kula
sahasrra, a point below mldhra chakra. Typically, this is known samaycra worship and this
is explained in Lalit Sahasranma 98.
During this practice, ones sitting posture is significant, as improper posture could cause shoulder
stiffness, back pain, headache, rashes in the body, lack of appetite, weight loss, etc. Diet
restrictions are also essential. Intake of higher amount of milk products, plain water, more fruits
and vegetables along with normal diet is the right diet. As far as possible, spicy food should be
avoided. In general sattvic food (purity and benignity) is ideal during this practice. Once
kun d alin is well activated, it will decide what is essential for the body. When we speak about
kun d alin, we refer to the subtlest form of Parakti. Therefore, ascension of kun d alin also
depends upon ones karmic account.
Importance of posture:
Since one has to be seated for a longer duration, the seating should be the most convenient
posture, often called sukhsana. The surface on which one is seated should neither be hard nor
soft. Sitting under a fan or sitting in air conditioned room, etc is to be decided on the climatic
conditions. As this practice could generate heat in the body, it is better to have water in a
container by the side. During this practice, the practitioners body should not be touched by
anyone and there should be no sound anywhere nearby.

Open the palms and place them in the place between thighs and abdomen, as shown in the image.
Please note that this posture is different from the postures explained under mudra-s and bandha-s
earlier. While practicing them, our palms were kept on the knees. Here they are to be placed
differently. The gap between the trunk and the upper arms should also be the same as shown in
the image. The advantage of this posture is that arms will be in line with the trunk, which will not
cause any stiffness in the shoulder. Further, while sitting in this posture, the head should be

slightly tilted backwards. The position of the head can be marginally adjusted forwards or
backwards depending upon the feel of movement of energy through the neck area. During
practice, this can be observed. Shoulders should be slightly lifted so that there is no stiffness in
the sternum area (this is the place where neck muscles are inserted in the top of the trunk region
in the front). Pressure in this area can be felt if the position of the shoulder is wrong. Similarly,
both the shoulders should be in a perfect vertical line. These are extremely crucial as they alone
cause syndrome.
Both the nostrils should be kept clean. It is advisable to wear lose clothing. Inner garments
should be loose and should not hold on to the body tightly. The entire practice should be done in
empty stomach. A sip of plain water should be taken just before the commencement of practice.
It is ideal to practice this either in the morning or in the evening or night, provided stomach is not
full.
Practice:
Movement of kun d alin purely depends upon breath and consciousness (total fixation of
awareness at a particular point at a given time). It is assumed at this point that the citrin nd i
and all the psychic chakras are cleansed. These procedures are explained in the previous sections.
Entire procedure is given below in numerical order. Whenever inhalation, exhalation and
breathing are referred, it means only yogic breathing (contraction and expansion of abdomen).
Eyes should remain closed lightly.
Preparatory and warming up:
While performing the first three, concentrate on the mldhra chakra and notice for any subtle
vibrations there. Many times vibrations will not be felt, hence feeling the vibration is not the
criteria, whereas fixing our consciousness at mldhra chakra is crucial.
1. Inhale and simultaneously do avini mudra; exhale and release avini mudra, both at the same
time. Repeat this three times.
2. Inhale and simultaneously do vajroli mudra; exhale and release vajroli mudra, both at the same
time. Repeat this three times.
3. Inhale and simultaneously do mla bandha; exhale and release mla bandha, both at the same
time. Repeat this three times.
4. Take rest and do normal breathing. It is preferable that eyes remain closed throughout the
practice. However, if giddiness is felt, eyes can be opened and closed. It advisable to keep the
eyes closed, as opening the eyes could result in dilution of our concentration.
Practice:
5. Inhale and simultaneously practice all the three mudras discussed 1, 2 and 3 above. Contact
the abdomen using ud d iyna bandha with air within (kumbhaka). While inhaling, raise your
shoulders marginally up. While doing this, focus on man ipraka chakra. Release the three
mudra-s and ud d iyna bandha and exhale.
6. Resort to normal breathing.

7. Inhale, do all the three mudras (1, 2 and 3 above) along with ud d iyna bandha. During
inhalation, lift your shoulders by applying pressure on the place where palms are kept. Now,
bend the head forward by gradually exhaling, which is known as jlandhara bandha. By the time
chin touches the chest (krmand i), you should have completely exhaled the air.
7. Resort to normal breathing and relax your shoulders.
8. In this stage, we have to make the kun d alin go up and up from mldhra using short
breaths. It is like making a badminton ball not to fall down using a racquet. When the ball comes
down, we hit it back to go up. In kun d a lin meditation, ball is the kun d a lin, our breath is the
racquet and the arm holding the racquet is our consciousness.
Inhale, do mudra-s (1, 2 and 3) above. While inhaling, expand the abdomen (ud d iyna bandha).
Do jlandhara bandha, while fixing consciousness on mldhra (not on viuddhi chakra).
While bending the neck forwards exhale slowly and gradually synchronising with the movement
of the chin towards the chest. At the time of exhalation, raise the shoulders and pull the energy
from mldhra. If the shoulder is not raised, it could cause stiffness. After two or three rounds,
area around mldhra will become warm. Repeat this process few times (3 to 5) times and
resort to normal breathing for a few minutes.
9. Inhale, do the three mudra-s and expand the abdomen and exhale. This should be done in
quick successions. Inhalation and exhalation along with the three mudra-s and jlandhara bandha
should be done in quick succession. During every exhalation, visualize that literally the
kun d alin is being pulled from mldhra. Its crawling movement will be felt in the spinal cord.
Feel of the crawl could vary. It could be in the form chillness or warmness. This feel differs from
person to person. In some persons, this sensation will never be felt.
10. Further upward movement of kun d alin should be effected using the three mudra-s and
through abdominal breathing. In order to ensure that the kun d alin does not go back to
mldhra, very short breaths should be used to keep it in higher chakras (like badminton ball
and racquet). Eye balls should be internally focused on the point where kun d alin has ascended.
While levitating (ascension against the gravitational force) kun d alin, we have to use short
breaths, lifting of shoulders, the three mudra-s and the eye balls. This is to be practiced till
kun d alin reaches anhata (heart chakra).
11. From anhata to j, the same method is to be followed. Additionally, using nsrga dr s t i,
fix the attention on the heart chakra. Along with the breath move the eye balls to focus on
viuddhi chakra. Short breaths should always be used to keep the kun d alin in higher chakras.
12. Now, we will be able to feel powerful vibrations in j chakra. The pressure in j chakra
will be felt around the head, more so in the forehead. The air we exhale will be warmer than the
exhalation during normal times.
13. Remain in j chakra for a longer duration, say about five minutes. Practically, we will not
be aware of the time, as our concentration will fully fixed on the kun d alin. Losing
concentration on the movement of kun d alin will hamper the practice.
14. To complete one full cycle, we have to move kun d alin till sahasrra. From j to sahasrra,
other mudra-s need not be used except short breaths and mbhav mudra (with closed eyes).

15. When kun d alin is perfectly awakened and quite active, on its way to sahasrra, it passes
through two minute, yet very powerful chakras known as mind (manas) chakra and soma chakra.
When kun d alin reaches manas chakra, it causes Bliss. When the kun d alin crosses manas
chakra and reaches soma chakra, it produces nectar (amr ta), which drips down towards the
throat. This nectar not only strengthens the body, but also acts like immunity booster against
diseases. In the initial days, this nectar can be consumed. Later on, this nectar is to be pushed
back by using mbhav mudra (with closed eyes).
16. When kun d alin reaches sahasrra, it will reach a point called brahmarandhra, which is an
extremely minute aperture. This is explained as Brahman's orifice, a suture or aperture in the
crown of the head, through which the soul is said to escape at the time death. When kun d alin
reaches brahmarandhra, it establishes a connection between our body and the cosmos. Since
kun d alin is neither the soul nor consciousness, it will not go past brahmarandhra. When
kun d alin is in sahasrra, top of the head becomes very warm and this could cause some blisters
or rashes in the body. How to reduce this heat has been already discussed.
17. When kun d alin reaches sahasrra, it also triggers higher levels of trance (nirvikapla
samdhi). This stage is similar to unconscious stage, which could make the body to fall down.
Hence, one has to be extremely careful. There should be no lamps burning in the area of
meditation. Such minute things should be taken care of. This does not mean that everyone will
enter this stage or could fall down during this stage. Intensity of this stage depends upon ones
ability to control the mind.
18. When kun d alin reaches sahasrra, one has to take some time to experience this unique and
inexplicable stage of happiness it produces. This is the time when Parakti showers Her Grace,
known as aktipta. The effect of aktipta is phenomenal and inexplicable. It is called the
Descent of Divine Grace. Many things could happen after aktipta. It also paves way for
absorption into iva (liberation). There are other interpretations for aktipta and according to
many aktipta is possible during proper initiation by a Self-realized Guru. The right and logical
explanation is that aktipta is possible only through the Grace of Parakti through initiation by
a Self-realized Guru.
19. Bringing down kun d alin from sahasrra to lower chakras is also important. In highly
evolved practitioners, kun d alin will not go down beneath man ipraka (navel chakra). This is
perfectly in order. Descent of kun d alin should be managed only with breath and consciousness
(consciousness means using both the eye balls to look at a particular point). Kun d alin on its
own will move down from sahasrra towards lower chakras via j. But this descent should be
supported with breath and consciousness.
When kun d alin is in sahasrra, it would have produced a lot of energy and this energy would
have accumulated in the area around sahasrra. This entire energy is also to be moved down and
grounded, otherwise, it could cause inconvenience in the head. In order to move down this
energy, we have to visualize that we are inhaling through brahmarandhra. It is only visualization;
breath will only enter and exit the lungs and not through other parts of the body. Generally,
inhalation and exhalation are visualized to move the kun d alin up and down the spine.
Effectively this is visualized by fixing our consciousness on a particular point. We have to fix our
consciousness on a particular point and visualize that we are inhaling and exhaling through a
particular point and the vibrations can be observed on that point. This visualization is often used

to bring down the kun d alin from higher chakras to lower chakras. If kun d alin is not
descending smoothly, we can rotate our shoulders in anticlockwise manner. Similarly, clockwise
rotation of shoulders will smoothen kun d alins ascension. During this practice, it is important
that head is slightly pushed backwards. When the shoulders are down, we have to push the
kun d alin down with our breath during its descent and when the shoulders are up, we can push
the kun d alin upwards during its ascent.
20. When kun d alin reaches man ipraka during its downward journey, kun d alin meditation is
complete. After completing kun d alin meditation, without getting up immediately, lie down flat
in supine position (face facing the sky). Stretch the hands sideward ensuring enough gap between
the hip and palms. Palms should be opened completely and should be facing the sky. Similarly,
sufficient gap should be there between the feet, so that inner thighs do not rub against each other.
Do normal yogic breathing and relax. After sometime, turn towards the left and get up slowly
and sip water.
Conclusion:
Kun d alin meditation, if performed after thoroughly understanding and practicing various
postures, will not cause any harm. One should not rush through to taste the ultimate result. If we
progress slowly and steadily, we can surely become a Yog. There are contradictory opinions
about marital life while practicing kun d a lin meditation. It is wrong to say that one should
follow celibacy during this practice or thereafter.
There could be many doubts while practicing kun d alin meditation. All such doubts should be
referred to the teacher who teaches this meditation. It is always better to practice this in the
presence of the teacher. If one does not have a teacher, such doubts should be referred to a person
who has practiced kun d alin meditation.
With this, this series on kun d alin meditation is concluded.

PERSONAL EXPERIENCE - BONNY

With the right Guru, right guidance and systematic practice, a person can become
liberated in a very short span of time. As Ravi always says Path of Self-realization &
Liberation is very simple and inexpensive. All we need to do is to work with our
breath, mind and consciousness. I am Bonny, 26, from Kerala, India. Even though i
am born and raised as a Christian, I learned that real spirituality has absolutely
nothing to do with religion. At the top of the spiritual ladder there is only
Consciousness or Brahman and all religions and spiritual practices point towards it.
Most people search for a Guru all their life and cant find the right one. As scriptures
say when the time is right, Guru will come to you. In my case while doing my casual
searches on internet I found "Manblunder.
I started doing serious Meditation at the age of 21. I used to download a lot of books
about Yoga and Meditation from internet. Among that I noticed a meditation book
called Vijnana Bhairava Tantra with Oshos explanation on each meditation
techniques. Among the 112 Meditation techniques explained in it, I experimented
few methods and chose the one which is most suitable to me. I observed the flow of
breathing inside the body. I havent practiced any mantras in my spiritual journey.
Sometimes I listened to OM mantra only to soothe my mind. Listening to OM
mantra helped me to concentrate, fix attention and this in turn led to slow & deep
breathing. Slow and deep breathing always helps in spiritual practices as it is like a
call to awaken the Kundalini .The exact meditation technique I followed is given
below from Vijnana Bhairava Tantra.
Verse 24 skill 1.
During normal breathing, breath goes in (inhalation) and goes out (exhalation).
Inhalation is the process where the breath enters our body through trachea to the
lobes of the lungs and reaches the end points of the lobes. These end points meet
the heart and the diaphragm. Visualise this point. Medically this area is known
as cariodphrenic pleural sinuses. The air that we breathe in goes up to this point
making an impact on the heart and the diaphragm. The movement of the
diaphragm helps kundalini to ascend. At the end of inhalation the air stands still for
a fraction of a second before it makes a U turn ( in fact it is V turn, as we do not get
a point in U) to commence its exhalation process. Observe this stillness of breath,
the state of breathlessness. This may not be possible immediately, but persistent
practice this becomes possible to realize this stillness points. When this point of
stillness is realized, one realizes the state of Bhairava. In other words, Self
-Realisation happens. It is to be distinctly remembered that God or the Brahman is
the highest level of consciousness.
At the end of inhalation and before the commencement of exhalation and after that
momentary stillness, the breath takes a U turn and commences its exhalation

process. Observe this exact point of V turn, the point where the return (exhalation)
begins. There Bhairava is realized within in this point. If one is able to concentrate
on the points that Bhairava mentions, such awareness cleanses the path of
kundalini, the central canal of the spinal cord. The cleansing happens due to the
vibratory effect of the awareness
I noticed immediate changes in my body within a few days after I started practicing
this Meditation technique. I observed that every time we breathe with our stomach
(also called Yogic Breathing), there is a point at which the direction of breathing
changes. If we inhale deeply, air will hit at this point just before it reverses for
exhalation. I noticed this reversal of air every time I breathe. With fine observation
during Meditation, gradually I was able to observe the reversing point of breath
even if I am not doing Meditation, even at my busiest day. Many time I felt that this
point in my body has a magnetic attraction and every breath I inhaled and exhaled
can be known or become aware of .Mostly people are not aware of their breathing
(both inhalation and exhalation) even though we breathe about 21600 times a day!
We usually notice our breathing only when we are sick or tired or have big changes
in breathing pattern. But if we can observe our breathing even for a short period of
time in a day it can cause big changes in physical, mental & spiritual planes!
Within a very short span of time I knew that my Kundalini was activated. At that
time I had only minimal ideas about Kundalini or anything related to Yoga. By
constant searching through internet and reading books like Yoga Vashista, Tripura
Rahasya, Upanishads and Puranas, I gathered all information that can be obtained
from internet. All these time I did not have a Guru for which I can consult or ask
doubts. Books were my only source of knowledge. As scriptures say when time is
right, the right knowledge and scripture will come to you. I always find it truly
astonishing that every time in my spiritual journey whatever the knowledge I am
looking for, in one way or another it finds me for sure!
Later I was stuck at my Heart /Anahata Chakra for nearly one year. No amount of
practice helped me to cross this point. During this time, circumstances forced me to
stop my spiritual practices for a long time. Later I read somewhere that when
Kundalini reaches Heart Chakra, ones Karmic account begins to dilute and have to
experience all their karmas before getting Enlightened or Self-Realised. This was
truly a period of test for me and nearly after a year of hardship my Kundalini was
able to cross Heart chakra. I remember that within a week my Kundalini crossed
Heart chakra and reached Throat / Visuddhi Chakra. Again within a week Kundalini
reached Ajna chakra. I remember that when Kundalini reached my Ajna Chakra, I
was able to see the light of Siva at my forehead. Only after reaching Ajna chakra I
started to understand things in the correct perspective. Even though I finished
reading many scriptures at that time, I re-read every book .Every time I went
through books like Yoga Vashista, Tripura Rahasya and Gita, I was able to
understand new things. Every time I read it, new knowledge and dimensions popped

up from it. Tripura Rahasya is one of my favourite books. It is a dialog between

Dattetreya and Parasurama.
Tripura Rahasya is an ancient prime text on Advaita in Sanskrit and was highly
commended by Sri Ramana Maharshi for study, by seekers .Mahadeva originally
taught the Highest Truth to Vishnu, who in turn taught Brahma in the celestial
regions. Later Vishnu incarnated on Earth as Sri Dattatreya and taught it to
Parasurama. Parasurama thus realised the Self by the guidance of Sri Datta.
My Kundalini remained in Ajna Chakra for some time. I was so thrilled at that time
and was eagerly waiting for it to reach Sahasra . Sadly it didnt reach Sahasra for a
long time. Then again after reading few books, I understood that desire is the villain
in Self-Realisation. Even the desire to get Enlightened will prevent you from getting
it! I was truly desperate. After doing meditation for about 2 months I was totally fed
up. I thought thats it. I am tired and did not try anymore. I remember that day like
this. After stopping meditation I went to sleep. My Kundalini was still at Ajna Chakra.
I just closed my eyes for 10 seconds and saw a flash of light in my eyes, inside my
head. It felt like a lightning. The brilliance was so powerful and it shook me. I was
literally kicked out of my bed. I knew that this is it. I was blind for a few seconds due
to the brilliance of that light. I felt like something was changed in me. Not that I can
find anything special but I felt especially light weight overall in my mind and body.
But even though I became enlightened I still could not believe that I got realised, for
the next one week. There was no feeling of attaining!! There was no feeling of joy or
happiness. Absolutely nothing!! It was completely, utterly different than I ever
imagined it would happen.
After I got Self-Realised I felt like a feather. For the next one week I still could not
accept the fact that I got Self Realised .For nearly one week I felt like floating in the
air. My body felt so light weight that I could not even feel my legs touching the floor.
Nearly one week I was in the hangover!! I could not even talk to others! I felt like I
dont have a body, felt like I am just drifting through the air and felt absolutely one
with everything- the tress, birds, animals everything .Its like I become one with
everything in the universe. I was so scared of my feelings and I become vigorously
searching to verify my experience by looking into the books & autobiography of
great masters. I found similar explanations from the books of Osho. But it still did
not explain many things.
This was the moment in my life I truly wished for help, from a living Guru. At that
time I did not know any Self Realised Gurus or anyone who could clarify my doubts
about what was going one. Then as I told earlier I accidentally found the
Manblunder blog.I knew that it was no accident! From that day onwards I read every
article on this blog and started to email Ravi asking various doubts.
I was under the impression that when Kundalini reaches Sahasrara it is the end of
spiritual journey, end of everything. From Ravi I understood that it is only half the

story. When Kundalini reaches Sahasrara a man gets Self Realised or Enlightened.
But Self-Realisation is only half the journey. He told me that we have to cross Turiya
and then Turiyatiata to get liberated or attain the state of Jivanmukti. He told me
Liberation or Jivanmukti is the end of spiritual journey. If I have not met Ravi, then I
would have always remained under the impression that with Self-Realisation ones
spiritual journey is over. Why? As far as my knowledge was concerned no books, no
scriptures even Upanishads stops talking at the level of Kundalini reaching
Sahasrara or Self-Realisation or utmost to Turiya. Now wherever I found a book or
scripture, it talks only about the process of liberation. Though some Buddhist books
talk about it, it gives only a minimal idea. They only just mention the term Sunya
The most doubtful thing in my spiritual journey was that which God or form of God I
should worship. As you know there is countless option, from new age God -men to
the Gods in the oldest religion. When I first reached this blog I was utterly confused
about which God should I worship. Siva or Lalita or Kali etc. People usually worship
multiple gods, do japa of multiple mantras and practice various rituals. These are all
good in normal routine. But to get Self-Realisation and then liberation it is very
important to stick to a single form of God/Deva, a single mantra and also the most
important - advice of a Guru. People tend to go after many Gurus. Its like trying
to travel in many boats at a time. They will reach nowhere. To reach somewhere in
spirituality, a man should have only one Guru. Never go after multiple Gurus,
because different Gurus have different traditions, different lineages and practices.
Its very important to stick to the advice a Guru.
When you truly follow the spiritual path, daily ritual worship or mantra japa turns
into devotion and later this devotion turns into love for that particular form of God.
Say Siva or Lalita. Later that form of God disappears and the true knowledge shines
which is absolutely independent of everything. The true form of God is Nirguna. i.e
No gunas, there is only light.
For moving into Turiya and Turiayatita Ravi told me that we have to shed all forms of
Gods. Gods like Vishnu, Ganesh etc are small part of the infinite formless Brahman
and to reach Brahman we have to shed all forms, all duality. Thinking that God as
person with hands and body will create the feeling of separateness in us. In fact
everything in the universe is only different manifestation of Brahman. Everything is
part of consciousness. When we shed duality, when we shed the forms of gods we
can start the next phase of our spiritual journey i.e. towards liberation.
This is the point most people fail to understand, i.e. they cannot get rid of their
Devas or Gods forms. They stick and worship to a form of God. Even Self Realised
person fails to understand this. We have to understand that any form of God is only
an infinitesimal part of the ultimate. The ultimate has no forms, so we have to shed
all forms to move towards liberation. We have to move from Gods with Gunas to
Nirguna form. It is extremely difficult and only a Guru can guide you. For me also,
this part was difficult. Teaching this point really tests the patience of all Gurus.

Once we get this, we shed all forms and move towards Turiya where we see God or
Brahman or Siva (here Siva means consciousness not the Siva in Kailas!) - Whatever
the name we want to call IT in the Nirguna form. We see the ultimate as Light/
Prakasha and Experience it as bliss.
At this point onwards no mantra japa or rituals helps anyone. Only understanding
helps. Buddha once said no need to carry around your boat once you cross the
river. The forms of Gods, i.e. all Gods/Devas are merged into Brahman at this point.
There is no separate existence for any particular form of God. All the forms of Gods
are merged into Brahman at Turiya level and appear as one, i.e. appear as Light .So
when we worship Brahman it is like worshipping all Gods at a time. Brahman is the
source or power for all Gods. It is the Origin point of all Gunas. To know Brahman is
to know the creator of everything.
We have to understand each and every word of Guru, analyse it. Because this is the
toughest part of spiritual journey. To understand that we are that light or the
concept of I am Brahman (Aham Brahmasmi) has to be thoroughly understood
before we go into Turiyatiata. Because at Turiyatita even the Light we see also goes
away. At Turiyatita there is only darkness or Sunya. i.e ParamaSiva or Turiyatita is
the state of ultimate emptiness. Pramasiva or Turiyatita is the ultimate destination
of every spiritual aspirant. It is the place for Moksha or Jivanmukti. Even the flame
of consciousness gets extinguished at this point.
Once we understand Turiyatiata or Paramasiva state, once we know it, experience it,
we become liberated! People use to ask what Moksha is. I will say Moksha is a
knowledge, nothing else. People tend to imagine that once we attain moksha we get
something. We dont. Moksha or Jivanmukti is knowing something which was
unknown to us earlier. Great Gurus tell it as the Liberating Knowledge. It is
absolutely true. Moksha is the knowledge about ParamaSiva. Its the knowledge
about the state of Parmasiva. Its the knowledge about the state of Turiyatita. Its
only a knowledge.
When we see, know, experience and understand Brahman, we become equal to
Brahman. We say Aham brahmasmi - I am Brahman. The quality of Brahman is Sat
Chit Ananda - Truth Consciousness Bliss. Moksha is the knowledge about
ParamaSiva. We also say it as the knowledge about ParaBrahman or Turiyatita
according to different tradition. Once we know it, we are liberated!
As my spiritual journey progressed to Turiya, Ravi told me which way or method can
be used to cross over to Turiyatita i.e. beyond Turiya state. He never explained me
about the state of Turiyatita. No explanation can help until and unless we
experience it for ourselves. I always asked him about Turiyatiata but he never gave
me a direct answer. Because at this stage even a Guru cannot explain
Paramasiva,as there are limitations. Later only I understood why he did like that. He
just told me the path to Turiyatita. No explanation can give a vivid picture of

Paramasiva state. Only direct experience can help us to understand it. No language
can explain about it. Buddha tried very hard to explain it. He called it Sunya i.e. zero
or emptiness. We cannot explain the state of zero. Because how can we explain
nothingness? For a yogi, who experienced this state, sees the world as Sunya .For
him everything else is Maya.
I remembered the night I got liberated. I was doing practice as told by Ravi. I took
my Kundalini through all Chakras to Sahasra. Here onwards I dont use the term
Kundalini when going further upwards. Kundalini or Sakthi merges into Siva at
Sahasra Chakra. Only Siva exists beyond Sahasra. Siva appears as white light. He is
Nirguna (I called Siva as He only for the sake of explaining. Siva is not a He or
She. IT is genderless. The best way to denote Siva or Brahman is IT or THAT). IT
is also called Consciousness or awareness.
I took my Consciousness from Sahasra to Brahmarandra, a small opening in the
head through which we can establish our connection with divinity. My Consciousness
exits out of my body and it stays at a level of one foot above my head. This is the
location of Turiya state. Here we see Brahman /Siva/ Universal Consciousness as
bright light. This place is full of bright illumination. Our Consciousness can be called
as Individual Self or Individual Consciousness. Whats the difference between
Individual Consciousness and Universal Consciousness? Nothing. Its like the
difference between a drop of water and an ocean of water. Only the size differs. At
Turiya we see Universal Consciousness as a massive infinite ocean of light. We
cannot comprehend it. Its infinite. Siva/Brahman is infinite. At Turiya level we can
merge into Siva and get Samadhi or we can transcend even Siva/Brahman and
move towards Paramasiva/ParaBrahman/Turiyatita state (these different names are
all synonyms and different traditions use it for explaining the same thing)
Then I imagined that my Consciousness was moving upwards. As a result the bright
light decreased and reached a black space which was totally empty. This is the entry
point of Turiyatita. During this time automatically our breathing increases, our body
breathes fast, inhales more Prana. With more Prana, the more pressure I felt on the
top of my head and soul was pushed outside my body through Brahmarandha. But
on travel to Turiyatita, soul exits the visible or manifest universe, to the origin point
of universe i.e. to unmanifest universe or Parabrahman. Manifest universe can be
called Brahman. Everything we see is Brahman /Siva or a combination of Siva &
Sakthi. But even this originates from Parabrahman or from Paramasiva.
When soul exit the body with the help of Prana, it passed through "tunnels of light
and darkness. Its like pulling up through a twisted tunnel for some time till you
reach the end. For a normal person death appears or feels like it (as I read in
scriptures and from the experience of people who met with Near Death
Experiences).But during liberation we go to Parabrahman or otherwise called the
Turiyatita state. We reach a place which is totally empty or sunya. Its called
Mahasunya. Nothing to be talked about it because language cannot express it. We

cannot express or convey the state of sunya. This is the place for liberation. Sunya
or void is the place for Liberation .This is Paramasiva or the state of Paramasiva. The
most close explanation is Purnam Sunyam - Full or Infinite, Empty or Zero. Also the
number 10 denotes the state of Parabrahman. 1 denotes for the unity or sole
existence of Parabrahman and 0 denotes its state.
Once we know it, have knowledge about this place or experienced it, we are
liberated. In Turiyatita or Parabrahman state we become equal to Parabrahman.
When we know IT we become IT. We become equal to Parabrahman. So bliss,
Consciousness, light - the qualities of Brahman or Turiya changes to zero or vacuum
in Turiyatita. We can return to our body by our will. Then again I travelled through
the tunnels back to my body. Then I slipped to Turiya and saw the bright light of
Siva. Then back through Brahmarandha I came back to my body and woke up.
Again this was not the way I imagined it would happen. This experience frightened
me a lot. After waking up I found it extremely difficult to walk. My body become so
tender that my legs cannot support my body weight. I was shivering for a long time.
Felt like electric current running all over the body. I was so scared that I immediately
called Ravi at midnight. He told me this is the power of liberation. Mahasunya pulls
you back with tremendous power. It is like a giant black hole. Its pulling power is so
enormous.
This is the way I experienced liberation. In the manblunderplus blog there is a
Kundalini Meditation video and Ravi explains these through a guided Meditation
course.
There is nothing more to be talked about this Turiyatita state because no language
can explain this state. That is why Upanishads wisely stops at Brahman level.
Because the state of ParaBrahman is extremely difficult to put through words. We
cannot explain zero or sunya. Even a Guru cannot explain Paramasiva or Turiyatita
state .He can only show the path. We have to go alone, learn about it, know and
understand it.
Once we experience these we become a Jivanmukta, liberated while alive. The
person will continue to live in order to experience his Prarabdha Karmas. Once his
Prarabdha Karmas are over, during the time of his death the soul traverses to
Parabrahman, merge into it and cease to exist forever.
There are certain articles i always find very much helpful especially for
understanding real spirituality. Please go through it because these articles can truly
shed light about what actually spirituality is
1. Guriji in the horizon
2. Guriji speaks
3. Siva in conversation with Sakthi

4. Understanding Meditation
5. Kundalini Meditation series
6. THE TRUE WORSHIP (See on manblunder.com archive July, 2009)
I always find these above said articles truly helpful for a person to kick start his/her
spiritual journey.
Bonny