Be wise as serpents and harmless as doves. — Jesus
Kundalini: The Ancient Serpent Power
The term Kuṇḍalinī can be found in ancient Indian texts, such as the Upanishads, dating back to the 9th to 7th centuries BCE. The word is derived from the Sanskrit adjective "kuṇḍalin," meaning "circular" or "annular," and is also used as a noun for "snake" in the sense of being "coiled." The term is also found in the Mahabharata and the Tantrasadbhava Tantra, where it is used to refer to a serpent deity or a form of the goddess Durga. In Hatha yoga and the Yoga Upanishads of the 16th century, the term is adopted as a technical term and described as a dormant energy located at the base of the spine, often referred to as "coiled power."
The awakening of Kuṇḍalinī is said to involve the rising of energy from the base of the spine, through the central nadi or sushumna, and up to the crown of the head. This progression is believed to bring about different levels of spiritual awakening and experiences, leading to a profound transformation of consciousness. As the energy moves through each chakra, it is said to bring about spiritual visions, new worlds and wonders, and increasing levels of knowledge, power and bliss. According to the teachings of Kundalini Yoga, as the energy reaches each chakra, it causes them to bloom in their full glory.
The awakening of Kuṇḍalinī energy can occur unexpectedly or through intentional preparation. This process can be facilitated by a guru or teacher, but ultimately it is the student's responsibility to approach the path with an open heart and willingness to engage in practices such as pranayama, physical exercise, visualization, and chanting. Historically, individuals would visit ashrams in India to awaken their dormant Kuṇḍalinī energy through regular meditation, mantra chanting, spiritual studies, and physical practices such as kundalini yoga.
Carl Jung, the father of analytical psychology and the creator of Jungian psychotherapy, was one of the first Westerners to examine Kundalini, a concept in yogic philosophy that represents a type of "corporeal energy." In 1932, Jung delivered a series of lectures on Kundalini to the Psychological Club in Zurich, which later formed the foundation for his book "The Psychology of Kundalini Yoga." In this book, he combined the concepts of Kundalini with his own theories of Jungian psychology. He saw himself as a "phenomenologist" and believed that the Western emphasis on external control has caused a widespread psychic dysfunction due to neglect of internal reality. He used observations of his patients to validate his ideas about the dangers of the ego becoming inflated by unconscious contents.
The American comparative religions scholar Joseph Campbell describes Kuṇḍalinī as a coiled female serpent, a serpent goddess that resides in a dormant state at the base of the spine. The goal of yoga is to awaken this serpent and guide it up the spine to the crown of the head. This awakening process is believed to transform the psychology and personality of the practitioner.
Kundalini, (the magical power of the human organism) is awakened only by will, and blood is the vehicle of the spirit. The pineal gland is the channel of direct spiritual energy and can be motivated by constant self inquiry. This is not an obvious mental process, but a truly thought-free consciousness - a formless plane of pure being.
— Laurence Gardner, Genesis of the Grail Kings
We start out with the earliest examples of Dragons in the ancient mythos. There is no recorded connection to Kundalini from this myth except that it is part of a historical theme ofthe Dragon which, like all archetypes, represents the forces within man. In Mesopotamian mythology, Tiamat is a goddess associated with primal chaos and the salt sea, who is prominently featured in the Babylonian epic Enuma Elish. Tiamat is consistently depicted as a symbol of the chaotic forces that challenge the order established by the gods, and the hero of the story, Marduk (or Ashur in Assyrian versions), is the one who defeats her and maintains the stability of the world.
In literature and mythology, Tiamat is often perceived as a symbol of the chaos that existed before the creation of the universe's order. However, the text of the Babylonian epic Enuma Elish does not entirely support this interpretation. At the beginning of the story, Tiamat is against the use of violence and urges her husband to try more peaceful solutions. It is only after her husband is killed by Ea and she listens to the advice of her older children, that she decides to go to war against the younger gods, feeling betrayed and rejected. While she becomes a chaotic force later in the poem, she cannot be considered as such at the beginning of the story.
If you've benefited from Zzenn's work, consider sending him a Donation to support future publications.
We start out with the earliest examples of Dragons in the ancient mythos. There is no recorded connection to Kundalini from this myth except that it is part of a historical theme ofthe Dragon which, like all archetypes, represents the forces within humans. In Mesopotamian mythology, Tiamat is a goddess associated with primal chaos and the salt sea, who is prominently featured in the Babylonian epic Enuma Elish. Tiamat is consistently depicted as a symbol of the chaotic forces that challenge the order established by the gods, and the hero of the story, Marduk (or Ashur in Assyrian versions), is the one who defeats her and maintains the stability of the world.
In literature and mythology, Tiamat is often perceived as a symbol of the chaos that existed before the creation of the universe's order. However, the text of the Babylonian epic Enuma Elish does not entirely support this interpretation. At the beginning of the story, Tiamat is against the use of violence and urges her husband to try more peaceful solutions. It is only after her husband is killed by Ea and she listens to the advice of her older children, that she decides to go to war against the younger gods, feeling betrayed and rejected. While she becomes a chaotic force later in the poem, she cannot be considered as such at the beginning of the story.
Nāga Kanya : Guardian Goddess of the Three Realms
In Hindu mythology, Nagas are considered powerful and benevolent serpentine spirits who reside in the underworld. They are said to protect and offer teachings of the Mother Goddess and guard all esoteric and mystical knowledge, only providing them to those who approach them with humility. In return, they offer protection and gifts to those who seek their guidance.
They are often petitioned for blessings related to the weather and it is considered disrespectful to pollute their environments. It is believed that washing dirty clothes in a stream inhabited by Nagas can result in illnesses or afflictions caused by them.
Naga Kanya is considered the Queen. She is a revered in Eastern traditions of India, Nepal, and parts of China. Naga Kanya is commonly depicted as a woman with the lower body of a serpent, the torso of a human female, and bird wings. She is shown with hooded cobras above her crown and holding a conch shell in her hands. The number of snakes above her crown is believed to indicate a high level of spiritual initiation, signifying a fully activated Kundalini energy.
In some mythological traditions, Naga Kanya is depicted as a singular goddess, while in others, she is considered to be a tribe of serpent faerie beings. She is often associated with Lakshmi, the Hindu goddess of good fortune and abundance, and is considered a companion or ally of Vishnu. In Buddhist traditions, Naga Kanya is revered as a Tantric goddess and protector of Dharma.
Devotees of Naga Kanya believe that she brings numerous blessings such as prosperity, rain, friendship, romance, spiritual growth and enlightenment, good opportunities, generosity, protection, wisdom, and support. Their power is considered to be so great that no temple can contain them. Instead, they are believed to roam freely across the earth, providing their blessings wherever a humble home offering pleases them.
Mucalinda and the Buddha. From chinabuddhismencyclopedia.com
Crowned nāga flanked the stairs entrance of Pura Jagatkarta.
Naga statue: The 'Sanctuary of Truth' Pattaya, Thailand.
Buddha and Kundalini
After the Buddha achieved enlightenment while meditating under the Bodhi tree, he was shielded from a violent storm by a protective cobra, Mucalinda, which emerged from the tree's roots and spread its hood above him.
This story has connections to kundalini symbolism. The tree symbolizes the Buddha's spine, and the cobra represents the "serpent energy" rising through the sushumna channel.
In some depictions, you may see a seven-headed cobra behind the Buddha, representing the seven main chakras along the spine. In the Yoga tradition, the number of serpent heads corresponds to a yogi's spiritual progress, with seven indicating completion.
Furthermore, this story illustrates the result of a kundalini purification process. The raging storm serves as a metaphor for intense emotions. According to the legend, the Buddha still experiences emotions, but he remains unaffected by them. He sits calmly under the cobra's hood, observing these emotions from a place of inner peace and detachment.
Kundalini and Alchemical Art from the Medieval Period
"Emblèmes de Solidonius" by Nicolas Flamel.
The process of awakening the kundalini energy is often described using alchemical metaphors. One such metaphor is the association of the seven chakras with the seven classical planets, as depicted in the 14th century alchemy text "Emblèmes de Solidonius" by Nicolas Flamel. The seven figures surrounding the Holy Grail in this text are said to represent these seven planets, and by extension, the seven chakras in the human body. As you can see, the serperts representing the Kundalini energy are clearly illustrated.
From: Figurarum Aegytiorum Secretarum, 18th century.
The double-headed eagle is a longstanding emblem that can be found across various cultures and spiritual practices. It symbolizes attaining spiritual enlightenment, with the eagle representing the triumph of the spirit over physical matter. The two heads depict the merging of duality into a single divine unity.
In alchemy, the double-headed eagle signifies the completion of the alchemist's grand achievement, the process of achieving spiritual enlightenment. Certain alchemical symbols even connect this achievement to the figure of Christ.
Serpent Staffs in Various Traditions
Bishop Vladimir Sokolovsky with his bishop’s staff.
“What is that in your hand?” He said, “A rod.” And He said, “Cast it on the ground.” So he cast it on the ground, and it became a serpent; and Moses fled from it. Then the Lord said to Moses, “Reach out your hand and take it by the tail” (and he reached out his hand and caught it, and it became a rod in his hand), Exodus 4:1-3
Bishop's crosier of His Eminence Angelos, Metropolitan of Avlona and Viotia, Greece
The double sided aspect of the serpent symbol appears also in the story of the bronze serpent on several levels. The Israelites had been plagued by serpents, and to save them from the poisonous bites, God told Moses to make a bronze serpent and to put it on a staff. Whoever would look to the bronze serpent would be healed, yet those refusing to do so would die of their snake bite.
Eastern staff of the Syrian Orthodox Patriarch of Antioch , with snakes representing the rod of Moses
On the Whitehall Building in New York City. From joindiaspora.com
Ascent of Kundalini
The Scepter of Staff is an outer symbol that refers to special powers and forces associated with a kundalini awakening. It is worn by gods, saints, popes and other persons with a (semi) divine status, such as (in ancient times) kings and pharaohs.
Pinecone Staff of Osiris. Egyption museum in Turin, Italy 1224 BC
Egyptian god Osiris with Staff