Re: Kundalini Energy Of The Depths Pdf Download
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The book provides a deep understanding of Tantra and of the underlying purpose of Tantracism. The author carefully considers the Caryakrama practices of sexual expression as a means of awakening and controlling Kundalini.
Silburn draws together passages from the Trika, Krama, and Kaula systems ranging through Abhinavagupta and Lalla and provides both translation and commentary for them. Chapters on the Chakras, the Nadis, and on mantras further elucidate the topic and lead to a forceful conclusion: Kundalini is the source of ultimate human knowledge and power. Other editions - View allKundalini: The Energy of the Depths
Lilian Silburn
Limited preview - 1988
Kundalini: The Energy of the Depths
Lilian Silburn
Limited preview - 1988
(function () var fn = window['_OC_WSBookList'] )();About the author (1988)Lilian Silburn is Director of Research at the Centre National de la Recherche Scientifique in Paris. For many years she has been respected worldwide as a leader in studies of the Shaivism of Kashmir. She has published many books and articles on the subject.
And of course you may recognise the circling motion of this exercise in the spinning of the Sufis, who spin in their devotional dance, one hand reaching to the heavens, one pointing down to earth, creating a spinning vortex of energy that connects heaven with earth. We humans are that connection; depending on how we think, live and love here on earth we are the manifestation of either heaven - or hell.
More recently, to measure kundalini-related phenomena, researchers have developed a Kundalini Awakening Scale (KAS; Sanches and Daniels, 2008). The KAS consists of 76 items organized into five subscales (Changes, Negative experiences, Positive experiences, Involuntary positionings, and Physical symptoms) and a Total score. The KAS items were generated from four primary sources: an extensive personal description of presumed kundalini effects (Krishna, 1993), clinical data (Sannella, 1992), a theoretical conception (Bentov, 1988), and spiritual emergency work (Grof and Grof, 1992), along with some additional unspecified reports of kundalini awakening.
A few studies have examined the effects of meditation on KAS. Individuals engaging in a relatively unstructured set of meditation practices were found to have a positive association between negative experiences and the overall KAS scores (Sanches and Daniels, 2008). In a primarily student population, greater weekly time spent practicing meditation was associated with higher KAS Total scores (de Castro, 2015). The presence of greater KAS Physical symptoms scores (such as, unusual or unexpected tactile and temperature sensations, or unusual breathing and muscle activity) was considered a possible distinguishing feature of kundalini-related involvement in spiritually transformative experiences (Corneille and Luke, 2021). Additional scales associated with kundalini experiences have been developed in the context of clinical conditions (Greyson, 1993a; Thalbourne and Fox, 1999).
Besides the positive effects classically associated with meditation, recent studies have also investigated adverse meditation experiences (Cebolla et al., 2017; Anderson et al., 2019; Schlosser et al., 2019; Farias et al., 2020; Goldberg et al., 2021; Lambert et al., 2021). According to traditional Tantric Yoga accounts, adverse experiences during meditation are considered to arise primarily due to the premature or improper arousal of kundalini, i.e., in meditators lacking adequate preparation (Krishna, 1993; Feuerstein, 1998). In contrast, we were interested in examining kundalini-related experiences in a sample that would have had adequate preparation for kundalini experiences. Because the concept of kundalini has traditionally been closely related to Tantric schools of meditation, we focused on recruiting a sample that was adept in such a system of meditation practice (Anandamurti, 1968). The primary difference between the experience of an improper arousal and a balanced arousal of kundalini may be the presence of a pre-existing psychiatric vulnerability that is more readily expressed when the proper training and support are not present (Suchandra et al., 2021). Qualities of experiences may have similarities for both improper and balanced arousal conditions, but in a kundalini syndrome (Valanciute and Thampy, 2011; Benning et al., 2018), they will have more prominent disruptive and unpleasant features. We focused specifically on meditators from Ananda Marga, a school of Tantric Yoga (Corby et al., 1978), because meditators of this school receive precise meditation instructions that are largely similar across individuals. We expected that this would provide a clearer impression of kundalini-related expression over prior studies which have examined experiences arising from eclectic sources with no common practices or philosophy (Taylor and Egete-Szabo, 2017; Lockley, 2019; Corneille and Luke, 2021; Woollacott et al., 2021). We predicted our sample would have a comparatively low incidence of adverse experiences resulting from the comprehensive practices and systematic training.
In addition to the descriptions of locations and qualities of somatosensory experiences, we also were interested to know if the sensations moved through different locations and how that was described. Sensations changed locations for 17 (40%) Somatosensory responders out of 27 who gave responses to that question. Of those who reported changing locations, 13 (31%) reported rising sensations in the spine or back (see Somatosensory responses in Table 2 for examples). In two instances, sensations were reported to travel both upward and downward (e.g., P-64 in Table 2). Other responses included movement in relation to changes in concentration points (which occur in some practices), pulsations in relation to the breath, expanding outward from a particular chakra, and involvement of the extremities or the face in energy movements.
A sample of modality responses demonstrating potential signs of kundalini-related activity, with participant number (P-#), estimated number of lifetime hours of meditation (LTH), modality of experience being reported, and quotes of experience reports. In addition to putative kundalini-related somatosensory experiences, experiences from other modalities reported by the same participant are provided.
Medical causes for spontaneous movements such as Tourette syndrome or myoclonus could be posited, but are unlikely. Tourette syndrome has been shown to have a prevalence of about 0.01% (Levine et al., 2019) and myoclonus was lower (Eberhardt and Topka, 2017). Since extreme psychiatric illness was not reported and would likely have interfered with completing the questionnaire, a kundalini-related process could potentially better explain the presence of these spontaneous motor experiences.
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