Kundalini: Encyclopedia II - Kundalini - The Kundalini Syndrome

Kundalini - The Kundalini Syndrome

Theorists within the schools of Humanistic psychology, Transpersonal psychology and Near-Death Studies describe a complex pattern of motor, sensory, affective and cognitive/hermeneutic symptoms called The Kundalini Syndrome. This psycho-somatic arousal and excitation is believed to occur in connection with prolonged and intensive spiritual or contemplative practice (such as meditation or yoga) or as a result of intense life experiences or a close encounter with death (such as a near-death experience) (Greyson 1993, 2000; Scotton, 1996; Lukoff, Lu & Turner, 1998; Kason, 2000). According to these fields of study the Kundalini-syndrome is of a different nature than a single Kundalini episode, such as a Kundalini-rising. The Kundalini-syndrome is a process that might unfold over several months, or even years. If the accompanying symptoms unfold in an intense manner—that de-stabilizes the person—the process is usually interpreted as a Spiritual Emergency (Grof & Grof, 1989; Lukoff, Lu & Turner, 1998).

Interdisciplinary dialogue within the mentioned schools of psychology (see references below) has now established some common criteria in order to describe this condition, of which the most prominent feature is a feeling of energy travelling along the spine, or progressing upwards in the body. Motor symptoms are said to include tremors, shaking, spontaneous or involuntary body-movements and changes in respiratory function. Sensory symptoms are said to include changes in body-temperature (feelings of heat or cold), a feeling of electricity in the body, headache and pressure inside of the head, tingling, vibrations and gastro-intestinal problems. Cognitive and affective symptoms are said to include psychological upheaval, stress, depression, depersonalization or derealization, intense mood-swings, altered states of consciousness (trance-like experiences), hallucinations (inner visions or acoustical phenomena), but also moments of bliss and deep peace (Sannella, 1976; Greyson, 1993 & 2000; Greenwell, 1995; Scotton, 1996; Kason, 2000). Within the mentioned academic traditions this symptomatology is often referred to as the Physio-Kundalini syndrome (Sannella, 1976, Greyson 1993; 2000) or Kundalini-experience/awakening (Scotton, 1996; Lukoff, Lu & Turner, 1998). Transpersonal literature emphasizes that this list of symptoms is not meant to be used as a tool for self-diagnosis. Any unusual or marked physical or mental symptom needs to be investigated by a qualified medical doctor (Kason, 2000).

Greyson (1993) developed The Physio-Kundalini Syndrome Index in order to measure the degree of Physio-Kundalini symptoms among Near-Death experiencers. Most researchers within this field believe that the core of the process is not pathological, but maturational, even though the symptoms at times may be dramatic and very disturbing (Greyson, 1993; Lukoff, 1998). If the process is supported and allowed to progress to its conclusion it might - according to transpersonal theory - actually result in psychological health (Grof & Grof, 1989; Hansen, 1995). According to the field of Transpersonal Psychology the Kundalini-syndrome is largely unknown to Western psychiatry. Many writers within this field are consequently working towards a clinical approach to the problem. Possible improvements in the diagnostic system that are meant to differentiate the Kundalini-syndrome from other disorders have been suggested (Hansen, 1995; Herrick, 1996; Scotton, 1996; Lukoff, Lu & Turner, 1998; House, 2001; Maxwell, 2001; Grabovac & Ganesan, 2003). Turner, Lukoff, Barnhouse & Lu (1995) has suggested that the Kundalini-symptomatology might be placed under the diagnostic category "Religious or Spiritual Problem" (American Psychiatric Association: DSM-IV, Code V62.89).

A recent criticism of some of the approaches to this clinical category, and the current interpretation of the symptomatology, has been put forward by Sovatsky (1998). He thinks that it is crucial to differentiate between the symptoms of - what is thought to be - a Kundalini-awakening, and the symptoms of different preliminary yogic processes or pranic imbalances. According to this view many reported Kundalini-problems might rather be signs of the precursory energetic state of pranotthana. A confusion of terms within this delicate area of clinical concern might also - unfortunately - lead to various undiagnosed neurological problems being misdiagnosed as a Kundalini-problem.

In an article from Psychological Reports Thalbourne (2001) discusses whether scores on a 35-item Kundalini Scale is correlated to the concept of Transliminality (a hypothesized tendency for psychological material to cross thresholds into or out of consciousness). The Transliminality Scale, presented by Lange, Thalbourne, Houran & Storm (2000), defines a probabilistic hierarchy of items that address magical ideation, mystical experience, absorption, hyperaesthesia, manic experience, dream interpretation, and fantasy proneness. In an article from the Journal of The Royal Society of Medicine Le Fanu (2002) briefly discusses the similarity between the interpretation of medical "mystery syndromes" and the Kundalini experience.

Adapted from the Wikipedia article "The Kundalini Syndrome", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki