History Name What has become known as "Kundalini yoga" in the 20th century, after a technical term peculiar to this tradition, has otherwise been known[clarification needed] as laya yoga (?? ???), from the Sanskrit term laya "dissolution, extinction". T he Sanskrit adjective ku??alin means "circular, annular". It does occur as a nou n for "a snake" (in the sense "coiled", as in "forming ringlets") in the 12th-ce ntury Rajatarangini chronicle (I.2). Ku??a, a noun with the meaning "bowl, water -pot" is found as the name of a Naga in Mahabharata 1.4828. The feminine ku??ali has the meaning of "ring, bracelet, coil (of a rope)" in Classical Sanskrit, an d is used as the name of a "serpent-like" Shakti in Tantrism as early as c. the 11th century, in the Saradatilaka.[3] This concept is adopted as ku??alnii as a technical term into Hatha yoga in the 15th century and becomes widely used in th e Yoga Upanishads by the 16th century. Hatha yoga The Yoga-Kundalini Upanishad is listed in the Muktika canon of 108 Upanishads. S ince this canon was fixed in the year 1656, it is known that the Yoga-Kundalini Upanishad was compiled in the first half of the 17th century at the latest. The Upanishad more likely dates to the 16th century, as do other Sanskrit texts whic h treat kundalini as a technical term in tantric yoga, such as the ?a?-cakra-nir upana and the Paduka-pañcaka. These latter texts were translated in 1919 by John W oodroffe as The Serpent Power: The Secrets of Tantric and Shaktic Yoga In this b ook, he was the first to identify "Kundalini yoga" as a particular form of Tantr ik Yoga, also known as Laya Yoga. The Yoga-Kundalini and the Yogatattva are closely related texts from the school of Hatha yoga. They both draw heavily on the Yoga Yajnavalkya (c. 13th century), [4] as does the foundational Hatha Yoga Pradipika. They are part of a tendency o f syncretism combining the tradition of yoga with other schools of Hindu philoso phy during the 15th and 16th centuries. The Yoga-Kundalini Upanishad itself cons ists of three short chapters; it begins by stating that Chitta (consciousness) i s controlled by Prana, and it's controlled by moderate food, postures and Shakti -Chala (I.1-2). Verses I.3-6 explain the concepts of moderate food and concept, and verse I.7 introduces Kundalini as the name of the Shakti under discussion: I.7. The Sakti (mentioned above) is only Kundalini. A wise man should take i t up from its place (Viz., the navel, upwards) to the middle of the eyebrows. Th is is called Sakti-Chala. I.8. In practising it, two things are necessary, Sarasvati-Chalana and the r estraint of Prana (breath). Then through practice, Kundalini (which is spiral) b ecomes straightened."[5] Modern reception Swami Nigamananda (d. 1935) taught a form of laya yoga which he insisted was not part of Hatha yoga, paving the way of the emergence of "Kundalini yoga" as a di stinct school of yoga. "Kundalini Yoga" is based on the treatise Kundalini Yoga by Sivananda Saraswati, published in 1935. Swami Sivananda (1935) introduced "Kundalini yoga" as a part of Laya yoga.[clarification needed][6] Together with other currents of Hindu re vivalism and Neo-Hinduism, Kundalini Yoga became popular in 1960s to 1980s weste rn counterculture. In 1968 Kundalini Yoga was introduced to the US by Yogi Bhajan who founded the " Healthy, Happy, Holy Organization" (3HO) as a teaching organization. While Yoga practice and philosophy is generally considered a part of Hindu culture, Kundali ni Yoga as taught by Yogi Bhajan is founded on the principles of Sikh Dharma. Al though it adheres to the three pillars of Patanjali's traditional yoga system: d iscipline, self-awareness and self-dedication (Patanjali Yoga Sutras, II:1), Kun dalini Yoga as taught by Yogi Bhajan does not condone extremes of asceticism or renunciation. Practitioners are encouraged to marry, establish businesses, and b e fully engaged in society. Rather than worshiping God, Yogi Bhajan's teachings encourage students to train their mind to experience God.[7] Yogi Bhajan sometim es referred to the Sikh lifestyle as Raja Yoga, the yoga of living detached, yet fully engaged in the world.[7] In respect of the rigor of his teachings, Yogi Bhajan found kinship with other 2 0th century Sikh sadhu saints, such as Sant Baba Attar Singh, Sant Baba Nand Sin gh, and Bhai Randhir Singh. In the outreach of his teachings, Yogi Bhajan's cont ributions are unparalleled in modern times.[7]:200208 In addition to inspiring the founding numerous yoga studios and centers of pract ice across the US, in 1971 Yogi Bhajan launched a pilot program for drug-treatme nt with two longtime heroin addicts in Washington, D.C. in 1972,[8] and opened a drug-treatment center under the name of "3HO SuperHealth" in 1973 in Tucson, Ar izona. Kundalini Yoga continues to grow in influence and popularity largely in the Amer icas, Europe, South Africa, Togo, Australia, and East Asia, the training of many thousands of teachers.[9] It is popularized through books and videos, charismat ic teachers such as Gurmukh (yoga teacher), new research by David Shannahoff-Kha lsa, Dharma Singh Khalsa, Sat Bir Singh Khalsa and others, and through the publi city accorded it by various celebs who such as Madonna (entertainer), Demi Moore , Cindy Crawford, Russell Brand, Al Pacino, David Duchovny, and Miranda Kerr who are known, or have been known, to practice it. One 2013 article in a New York w ellness magazine described Kundalini Yoga as "The Ultra-Spiritual Yoga Celebs Lo ve."[10][11] Principles and methodology Kundalini is the term for "a spiritual energy or life force located at the base of the spine", conceptualized as a coiled-up serpent. The practice of Kundalini yoga is supposed to arouse the sleeping Kundalini Shakti from its coiled base th rough the 6 chakras, and penetrate the 7th chakra, or crown. This energy is said to travel along the ida (left), pingala (right) and central, or sushumna nadi - the main channels of pranic energy in the body.[12] Kundalini energy is technically explained as being sparked during yogic breathin g when prana and apana blends at the 3rd chakra (naval center) at which point it initially drops down to the 1st and 2nd chakras before traveling up to the spin e to the higher centers of the brain to activate the golden cord - the connectio n between the pituitary and pineal glands - and penetrate the 7 chakras.[13] Borrowing and integrating the highest forms from many different approaches, Kund alini Yoga can be understood as a tri-fold approach of Bhakti yoga for devotion, Shakti yoga for power, and Raja yoga for mental power and control. Its purpose through the daily practice of kriyas and meditation in sadhana are described a p ractical technology of human consciousness for humans to achieve their total cre ative potential. With the practice of Kundalini Yoga one is thought able to libe rate oneself from one's Karma and to realize one's Dharma (Life Purpose).[14] Practice The practice of kriyas and meditations in Kundalini Yoga are designed to raise c omplete body awareness to prepare the body, nervous system, and mind to handle t he energy of Kundalini rising. The majority of the physical postures focus on na vel activity, activity of the spine, and selective pressurization of body points and meridians. Breath work and the application of bandhas (3 yogic locks) aid t o release, direct and control the flow of Kundalini energy from the lower center s to the higher energetic centers.[15] Along with the many kriyas, meditations and practices of Kundalini Yoga, a simpl e breathing technique of alternate nostril breathing (left nostril, right nostri l) is taught as a method to cleanse the nadis, or subtle channels and pathways, to help awaken Kundalini energy.[16] Sovatsky (1998) adapts a developmental and evolutionary perspective in his inter pretation of Kundalini Yoga. That is, he interprets Kundalini Yoga as a catalyst for psycho-spiritual growth and bodily maturation. According to this interpreta tion of yoga, the body bows itself into greater maturation [...], none of which should be considered mere stretching exercises.[17] Research Venkatesh et al. (1997)[18] studied twelve kundalini (chakra) meditators, us ing the Phenomenology of Consciousness Inventory. They found that the practice o f meditation "appears to produce structural as well as intensity changes in phen omenological experiences of consciousness". Lazar et al. (2000)[19] observed the brains of subjects performing, "a simpl e form of Kundalini Yoga meditation in which they passively observed their breat hing and silently repeated the phrase 'sat nam' during inhalations and 'wahe gur u' during exhalations," and found that multiple regions of brain were involved e specially those involved in relaxation and maintaining attention.