Journal Pre-proof

Investigation of the phenomenology, physiology and impact of

Spiritually Transformative Experiences – Kundalini Awakening

Marjorie Woollacott Professor Emeritus ,

Yvonne Kason Family Physician and Psychotherapist (retired) ,
Russell D. Park Clinical Psychologist

PII: S1550-8307(20)30223-8
DOI: https://doi.org/10.1016/j.explore.2020.07.005
Reference: JSCH 2527

To appear in: EXPLORE

Received date: 5 April 2020

Revised date: 26 June 2020
Accepted date: 23 July 2020

Please cite this article as: Marjorie Woollacott Professor Emeritus , Yvonne Kason Family Physician and Psychothe
Russell D. Park Clinical Psychologist , Investigation of the phenomenology, physiology and im-
pact of Spiritually Transformative Experiences – Kundalini Awakening, EXPLORE (2020), doi:
https://doi.org/10.1016/j.explore.2020.07.005

This is a PDF file of an article that has undergone enhancements after acceptance, such as the addition
of a cover page and metadata, and formatting for readability, but it is not yet the definitive version of
record. This version will undergo additional copyediting, typesetting and review before it is published
in its final form, but we are providing this version to give early visibility of the article. Please note that,
during the production process, errors may be discovered which could affect the content, and all legal
disclaimers that apply to the journal pertain.

© 2020 Published by Elsevier Inc.

Investigation of the phenomenology, physiology and impact of
Spiritually Transformative Experiences – Kundalini Awakening

Marjorie Woollacott, MA, PhD, Professor Emeritus (corresponding author) 1

Institution: Institute of Neuroscience and Dept. of Human Physiology, University of
Oregon

Yvonne Kason, MD, MEd, CCFP, FCFP,

Family Physician and Psychotherapist (retired)

Russell D. Park, PhD, Clinical Psychologist

Abstract
There is a paucity of research examining the phenomenology and energetic effects of
spiritually transformative experiences with an energetic component, often referred to as
kundalini awakenings (KAs). This limits our ability to understand and support
individuals who have these often unexpected and powerful experiences. This study
aimed to explore not only the nature of these experiences but also their subsequent
behavioral and physiological transformative effects. Methods: An interview
questionnaire was used to collect detailed descriptions of both the physical and
metaphysical experiences of persons having a spiritually transformative experience
(STE) (e.g., spontaneous energetic awakenings, awakenings occurring through near-
death experiences, and through spiritual practices). Results: Subjects reported that the
entire energetic awakening experience was mystical, involving feelings of expansion
(including conscious awareness leaving the body), and a sense of being enveloped in
light or love. Of 18 descriptors of experiences of energy, 85% of participants reported
unusual flows of energy through or around the body. Principle triggers for these
experiences included concentrating on spiritual matters, the presence of a spiritually
developed person, and intense meditation or prayer. Transformational changes in
participants included, e.g., increased sensory sensitivity, creativity, and changes in
beliefs, including a desire to serve others, a sense of unity with all, and the immortality

Current Address: 25 Siesta Lane, Sedona, AZ 86351

Email: mwool@uoregon.edu

1
of the spirit. Most participants reported a lack of understanding of the STE
phenomenon by healthcare professionals, resulting in their inability to address the
needs of experiencers when they came to clinicians for help.

Keywords: spiritual; transformation; kundalini; awakening; consciousness; near-

death experience; meditation

Introduction
In a number of Eastern traditions, including Tantric and Yogic traditions, kundalini
awakening (KA) is discussed in detail. KA is the spontaneous emergence of the
dormant kundalini energy considered the biological mechanism driving both individual
enlightenment and evolution of the species toward higher consciousness1,2.

A kundalini awakening is a spiritually transformative energetic experience (STE).

Though the term kundalini is not used to describe this experience in most western
cultural contexts, similar types of awakening, (i.e., awakenings that change the direction
of an individual’s life) occur with surprising prevalence. For example, a Gallup survey3
asked individuals to rate the assertion, "I have had a profound religious experience or
awakening that changed the direction of my life," on a scale from 0 (does not apply) to 5
(applies completely). Amazingly, 41 percent of Americans (i.e., about 80 million
adults) responded that the assertion completely applied to themselves. Even 25% of the
individuals who reported having no religious preference responded that the statement
fully applied to them. These remarkable findings suggest that greater research in this
area is warranted.

Historical context for the concept of kundalini energy

A discussion of the mystical process of the awakening of the kundalini energy is seen in
historical texts in India beginning in the 5th-6th centuries C.E. in the Tantric tradition,
including the Kaulanirnaya Tantra4,5, and within texts from other Indian mystical
traditions, including Yogavasishtha, Hatha Yoga Pradipika, and Yoga Kundalini Upanishad,
among others 6-9.

According to Tantric tradition (Tantraloka6 and Pratjybijnahrdayam)10, during the process

of creation, universal consciousness, out of its own free will and enjoyment, conceals its
essential nature, and becomes the finite individual self in all beings. In the process of
creation this consciousness assumes the role of the energy (prana-shakti) that gives life to
all creation.

2
The term kundalini refers to an all-encompassing consciousness that lives within each
human being and has two forms. In its outer form, kundalini is the force that gives rise
to the universe and governs all our physiological processes, while in its inner form it is
the enlivening force behind spiritual awareness. In the process of creation and
individual birth the knowledge of one’s true nature is concealed, and individuals live in
ignorance of their nature as universal consciousness. According to Tantric tradition,
however, at a certain point in each individual’s evolution, the kundalini is awakened
through the phenomenon of cosmic grace, and the ignorance of one’s true nature is
removed6.

The awakening of the kundalini energy

Interestingly, the ways in which the kundalini energy is awakened vary between Tantric
and Yogic traditions. In Tantric traditions, the chief manner of kundalini awakening is
through initiation (shaktipat-diksha) from a master. Shaktipat literally means “the descent
of power” and is considered the descent of grace of ultimate consciousness itself,6,11
possibly the most important event in the life of a spiritual aspirant. The individual
bestowing shaktipat is considered a sadguru, a true teacher, able to awaken one to their
own divine nature. These individuals are considered rare, as this awakening often
includes an opening of perception to an inner world of pure Satchitananda (absolute
being, consciousness, and bliss) previously unknown to the individual7. In contrast, the
yogic texts of the Hatha Yoga tradition and the Upanishads attribute an energetic
awakening to personal effort rather than grace7.

Transformation and its association with the subtle anatomy of the Kundalini within
the body
In both Tantra and Yoga systems transformation is described as a process of
purification, as the energy moves through the channels of the subtle body. This subtle
energetic anatomy includes the central channel, the sushumna, other lesser channels, and
six main centers (chakras) interpenetrating the spinal column 5,12. Yogic texts describe the
centers as focal points of a cluster of energies, aligning the human body with subtle
universal forces. The six primary centers include the muladhara, interpenetrating the
base of the spine, where the originally dormant kundalini is coiled, the svadhisthana, at
the level of the reproductive organs, the manipura, at the navel, the anahata, at the heart,
the vishuddha, at the throat, and the ajna, at the point between the eye-brows5.

The dormant kundalini is envisioned as a coiled (kundalin) serpent, asleep in the root
chakra. Once awakened, she unwraps herself and rises in the central channel,
progressing upward, moving through the chakras, each representing increasing levels of
awareness, as expanded consciousness manifests more clearly in the content of the
aspirant’s experience. This movement of the kundalini often results in physical

3
movements of the body, terms kriyas, described as trembling, rapid breathing or
pranayama, spontaneously assuming hatha yoga poses, whirling movements, emotional
responses, and more 6,11. As she moves toward the crown chakra, she is not so much
impelled by the individual, but chooses the course of expansion as it suits her will and
gives benefit to the aspirant 5.

Transformation is complete when the yogi attains spontaneous supreme knowledge

and indescribable joy when the kundalini energy becomes stabilized within the sahasrara.
It is described by Abhinavagupta as the bliss of the universe (jagadananda) and “that in
which there is no division or limitation, for it flashes forth all around….”)7.

Are there distinctions between kundalini awakenings and other spiritual

experiences?
In this study we aim to focus on kundalini awakenings, defined as spiritually
transformative energetic awakenings, occurring across a variety of cultural traditions,
including China (the vital energy is termed chi), Japan (termed ki), the Hebrew tradition
(termed shekinah), the Christian tradition (termed Holy Spirit), and that of African
tribesmen, the !Kung (termed !Kia)13. Across traditions characteristics of these
awakenings may include mystical phenomena such as changes in egoic structure or
sense of self, a sense of union or merging with universal consciousness, and shifts in
perceptions, beliefs and behaviors; the initial experience may also range from mild to
dramatic9.

Although within the above cultures all awakenings would be considered manifestations
of kundalini, within the field of psychology energetic awakenings may be distinguished
from other awakenings, which are thought to be due to life events contributing to ego-
dissolution9. For example, Taylor9 proposes that this second type of awakening may,
like energetic awakenings, give insights and expanded awareness, but may not have a
dramatic energetic component.

Current research on kundalini awakening is in its infancy, but results described below
mirror descriptions described in earlier Tantric and Yogic texts.

Previous research on kundalini or spiritually transformative experiences

Current research on STE/KAs suggests that they occur under a variety of circumstances,
e.g., spontaneously, during meditation or other intense spiritual practices, through the
initiation of a master of meditation, during deep emotional turmoil or during near-
death experiences (NDE)14-16.

4
Awakenings are for the most part a socially hidden phenomenon. Paradoxically, despite
their apparent prevalence in the general population according to the Gallup poll, they
have been subject to minimal research and are rarely discussed in the media and public
conversation. As a result, persons who have these experiences have no frame of
reference in which to understand, assimilate, and integrate them into their lives. In
addition, due to a limited understanding by medical professionals, dramatic energetic
experiences may be misinterpreted as pathological17-18.

Research studying the characteristics of these awakenings is in its early stages10,11,19. Both
Greyson14 and Sanches and Daniels15 have developed Kundalini Scales (the Physio-
Kundalini Syndrome Index (KI) and the Kundalini Awakening Scale), based on the
assumption that kundalini awakening may be a common underlying factor of mystical
experiences that lead to transformational life changes. Greyson examined
transformational processes in participants who had experienced an NDE and showed
clear behavioral transformations associated with this energetic awakening20. Also pilot
investigations by Sanches and Daniels15 and Kason and colleagues17 on individuals from
the general population who had experienced these awakenings showed similar results.
A limitation of the Greyson study is its focus on NDEs; the two pilot studies also had
very small sample sizes. Thus it is not clear the extent to which their results are
generalizable to larger more diverse samples.

Research by Taylor and colleagues16,21 explored what they call awakening experiences,
described as expanded and intensified awareness, including increased perceptual
abilities, feelings of connection and well-being, with descriptions often equivalent to
KAs. Awakenings varied in intensity and after-effects could include a new sense of
identity, including new values and perspectives. The triggers for these experiences
included both meditation and a state of psychological turmoil leading to dissolution of
self-identity and an egoic sense of self, leaving the individual in a state of liberation
from their challenges in life. He also notes that similar awakenings may be induced
following psychedelic use, as psychedelics also create a temporary dissolution of the
normal sense of self16,21.

Energetic awakenings are often accompanied by physiological experiences. Historical

texts 6,7 and modern research22 concur that as part of the awakening and transformative
process, many individuals feel energy moving up the spine toward the crown of the
head, or centered in the heart. This is frequently associated with inner sounds or an
experience of radiant light, a sense of joy, or a sense of deep interconnectedness with
others22-28.

5
Both historical texts 5-7 and current research21,22 suggest that KA drives a process of
transformation that may lead in time to an experience of deep interconnection with
others, a sense of abiding love, peace and equanimity. It initiates a process of
recognition of the unboundedness of love already existing within the human heart,
which can bring the individual to a life of contemplation, service, sacrifice and
surrender6.

In order to better understand the phenomenology of spiritually transformative

energetic awakenings, this study examined both the nature of the experiences and the
subsequent behavioral and physiological transformative effects in the general
population.

Methods
One purpose of the study was to collect detailed descriptions of both the physical and
consciousness experiences of persons having any type of STE (e.g., spontaneous
energetic awakenings, those occurring through NDEs, and through spiritual practices).
In order to have baseline behavioral data which would be able to serve as a comparison
to previous studies on characteristics of KA and spiritual transformation we used an
interview questionnaire created by the Kundalini Research Network (KRN), with both
quantitative data sections and open-ended survey questions.

One author, Yvonne Kason, MD, coordinated the questionnaire’s development, pilot
testing, and distribution. Participants were recruited through 1) sign-up sheets at
conferences on spirituality, 2) announcements in newspaper interviews, 3) sign-up
sheets in the offices of psychologists, and 4) announcements in one author’s books.
Completed questionnaires were submitted by people from a variety of countries,
including the USA, Canada, Switzerland, France, India, Australia, New Zealand, and
Russia. Inclusion criteria were: persons who believed they had had a spiritual
awakening and were 18 years or older. The questionnaire was tested for reliability by
sending it on separate days to 8 participants. Test/retest reliability was .95.

The questionnaire content was based on spiritual and kundalini texts, clinical and
contemporary understanding of energetic awakenings, and also included broader topics
such as medical history, as you see below. Because the purpose was to explore broad
areas for baseline data and future research, the questionnaire was divided into 8
sections. 1) Consciousness Experiences Inventory, 2) Medical History, 3) Lifestyle
Inventory, 4) Social History Inventory, 5) Family History Inventory, 6) Spiritual History
Inventory, 7) Detailed Consciousness Experiences Inventory, 8) Kundalini Experiences
Inventory.

6
The data within this publication are from individuals who completed the questionnaire
utilizing a subset of questions (of 894 total questions) within the Kundalini Experiences
Inventory. The frequency (quantitative) data from this inventory were determined from
342 individuals, while the qualitative verbal descriptions were taken from appropriate
descriptions within the entire questionnaire. The age-range of the sample was 18-80
years with a mean age of 48.8+12.4 yrs. The sample included 59% females and 40%
males (1% missing data). The total number of years having passed since the initial
experience was .5-68 years, with a mean of 23.5+16.5 yrs. Of the participants 74 noted
that it took an average of 7.8+8.6 years to integrate the experience into their lives. An
additional 33 indicated they never felt they had integrated their experiences.

The specific questions that were used in this study are included in the results section.
The open-ended survey questions (qualitative) were analyzed using thematic analysis.
Selected themes were 1) characteristics of the awakening experience, 2) the perceived
characteristics of the energy, 3) the quality of the energy moving within the spine (i.e.,
sushumna), 3) triggering events, and 4) transformational changes as a result of the
experience.

The University of Oregon Institutional Review Board Administrative staff reviewed the
de-identified research study and concluded that it was exempt from IRB review.

Results
General Characteristics of the Kundalini Awakening (KA) Experience
Overall, subjects reported that the entire awakening experience was quite mystical,
involving feelings of expansion (including conscious awareness leaving the body), and
a sense of being enveloped in light or love. In Table 1 are examples describing a sample
of the mystical experiences that occurred.

TABLE 1 HERE

Some of the recurring themes were that the experience could occur spontaneously,
either when awake or during sleep. Kundalini experiences also occurred during
meditation, both in initial exposure to the practice or as a result of intense meditation
practice. Response to the unexpected experience could be either elation or fear.
However, in the long term, the experience left a lasting sense of peace, joy, and often
unity-awareness.

Experience of the Energy

Participants were asked “What was their experience of the ‘energy’?” Tables 2 and 3
show the highest responses in order of frequency of appearance, regarding the nature of

7
this energy in general (e.g., unusual flows of energy in and around the body) (Table 2),
and then, more specifically, the exact feelings of the energy rising up within the spine
(or in energetic centers along the spine) (Table 3).

TABLES 2 AND 3 HERE

There were 18 possible descriptors of the energy, and as shown in Table 2, the most
common experience was an unusual flow of energy through and/or around the body,
followed by body jerks or spams, shaking or vibration, and feelings of head or body
expansion. The occurrence of spontaneous yogic breathing, spontaneous yogic postures,
and flashes of heat within the body were also noted.

The data summarized in Table 3 focused specifically on the characteristics of energy

moving within the subtle energy channels of the spine and associated energy centers.
The sense of tingling was the most highly represented category, with rushes,
luminosity/glowing, feelings of electric current jumping, orgasmic feelings, luminosity,
floating, intense heat/burning pain, and brilliant light, following in frequency. Examples
of experiences associated with each category are also included.

Triggering Events for the First Energetic Kundalini Awakening

Participants were asked to indicate possible triggering activities occurring prior to their
first transformative experience. Table 4 summarizes the results from the individuals in
the sample who responded (n=148), listing the top 11 elements out of 22 total, in rank
order, and indicating the frequency of the reporting of the response. The triggers with
the highest probability of initiating an energetic awakening included thinking about or
concentrating on spiritual issues, the presence of a spiritually developed person, intense
meditation, intense prayer, and near-death experience, though most other triggers were
also represented.

Transformational changes – physiology, psychic, creativity

The next portion of the study explored physiological changes that participants felt were
associated with their KA. Persons responded using a 5-point Likert scale. Physiological
changes were categorized into general transformations and changes in sensory
sensitivity vs. overall sensitivity.

Figure 1 shows increases and decreases associated with KA in five elements under the
category of transformation, including creative abilities, capacity to heal, psychic
abilities, their impact on electrical devices and their overall health. Note that all of these
aspects of transformation showed major increases across the group. Interestingly, there
were increases in the tendency to cause electronic instrument malfunctions after the

8
energetic awakening, with 22% of individuals noting a slight and 12% noting a marked
increase in this tendency (total 34%). Individuals also showed substantial increases in
psychic abilities (31% and 36% showing slight and marked increases (total: 67%).

FIGURE 1-3 HERE

Figure 2 summarizes the changes in the category “sensitivity to sensory inputs,”

showing again a substantial increase in sensitivity (32-69%) to auditory, visual, touch
and olfactory information, as well as an increase in sensitivity to heat.

Figure 3 examines changes in overall sensitivity to broader contexts or environments.

Note that individuals experienced a large increase in sensitivity to nature (31% and 56%
for minor and major increase) as well as to the mental states of others; also note
increased nervous system sensitivity and mood fluctuations (39-61% total).

Transformational changes – values, personality qualities

The last set of questions examined long term changes in two categories, beliefs and
values, as well as perceptual and behavioral changes, again according to a scale from 1
(marked decrease) through 5 (marked increase), with 3 being no change.

Figure 4 and Table 5 show the quantitative changes in these elements as well as
comments from the participants. Note 47%, 49% and 59% showed a marked increase in
desire to serve others, a belief in the immortality of the spirit and spiritual insights. In
addition, 37%, and 52% of respondents, respectively, indicated a marked increase in
feelings of love and affection toward family members, and a feeling of unity with
humanity.

FIGURE 4 & TABLE 5 HERE

Figure 5 (quantitative data) and Table 6 (qualitative data), examining the category of
perceptual and behavioral changes, show a marked contrast between the marked
increase in positive behaviors such as coping with stress (42%) and dedication to truth
(49%) accompanying marked and slight decreases in violence/aggression (41% and
18%), materialist goals (39% and 20%), and fear of death (39% and 17%). It is also of
interest that respondents noticed a substantial increase in synchronistic events in their
lives (29% and 54% noted slight to marked increases).

FIGURE 5 & TABLE 6 HERE

Response of Health Care Professionals

9
The final question of the survey asked participants if they have spoken to a health care
professional about their experience and if so, were they given a satisfactory explanation
for the experience. Out of 106 participants only 46% had spoken to a health care
professional about their experience; 80% of these were not satisfied with the response
given. Comments about these interactions are shown in Table 7. It is not surprising that
participants were least satisfied (80%) with health care professionals trained in
traditional medicine and most satisfied (20%) when talking to professionals familiar
with NDEs, trained holistically, or trained in Jungian therapy.

TABLE 7 HERE

Discussion
The purpose of this study was to better understand the phenomenology of spiritually
transformative energetic or kundalini awakenings (STE/KA), including both the nature
of the experiences and the subsequent behavioral and physiological transformative
effects in a large population. The rationale for this study was that though there are
many scientific articles published on stress reduction and increased mental function
related to meditation, yoga and other tools that come from spiritual traditions, peer-
reviewed research on energetic or kundalini awakenings is rare. This may be due to the
phenomenology of this awakening, which does not easily fit into the current materialist
scientific paradigm. Nor is it easily amenable to traditional means of scientific
experimentation and measurement.

Perhaps most surprising is that results from this study confirm both anecdotal and
historical Tantric and Yogic text accounts of the characteristics of the kundalini
awakening process 1, 5-7, 10-11, 14.

Data indicate that KAs could happen in very diverse circumstances; e.g., spontaneously,
during waking or sleep, during an NDE, and meditation (either initial exposure or
during intense practice). Though fear was sometimes a response to the initial
experience, most respondents noted that they greatly benefited from the awakening in
the long-term including feelings of joy, peace, unity awareness, and increased creativity.

Comparison to historical accounts of kundalini awakening

Phenomenology
It has been reported in texts from India9,11 and case studies that KAs typically occur
through initiation by an adept, through experiences in deep meditation, or through
other contemplative practices1,2,7,30. In fact, four of the top triggers in the current study
were 1) concentrating on spiritual issues, 2) the presence of a spiritually developed
person, 3) intense meditation, and 4) intense prayer. Interestingly, the primary form of
energetic awakening reported in spiritual texts from the Tantric traditions is through

10
initiation by another person who is considered a spiritual master6, and this trigger
ranked #2 in the current study.

Research by Greyson has also reported NDEs as commonly initiating an energetic

awakening14, and they were ranked fifth in the current study. Breathwork and yoga
have also been reported as modes of energetic awakening in texts from the Hatha Yoga
tradition7,12,30,31, and these were ranked #10 and #11 among possible triggers.

Unusual sensations and bodily movements associated with this awakening have been
documented in a variety of Tantric and Yogic texts, as well as autobiographies of
persons who have undergone spiritual awakenings in the yogic traditions 1,2,32. For
example, Irina Tweedie32, in her autobiography describes her experience in this way:

Burning currents of fire inside; cold shivers running outside, along the spine,
wave after wave, over legs, arms, abdomen, making all the hair rise. It is as if the
whole frame were full of electricity. . . . Then it happened. It was as if something
snapped inside my head, and the whole of me was streaming out ceaselessly,
without diminishing, on and on. There was no “me”—just flowing. Just being. A
feeling of unending expansion, just streaming forth . . . p. 62, p. 13032

In the foundational texts that lay out the historical context for kundalini awakening,
kriyas, or bodily movements are considered part of the purification process associated
with the process of the dissolution of the limited identity. They include trembling,
spontaneous rapid breathing or pranayama, spontaneously assuming hatha yoga poses,
whirling movements, emotional responses, and much more11.

In the current study, of eighteen possible descriptors of the kundalini energy,

respondents included the following experiences in rank order: 1) unusual flows of
energy through or round the body, 2) unexplained vigorous body jerks or spasms, 3)
body shaking or vibrations, 6) unexplainable mood and energy swings, 8) spontaneous
yogic breathing and 9) spontaneous yogic postures. Thus, most of the kriyas or bodily
movements described in historical texts from India were experienced by respondents in
the current study, the majority of whom had little or no knowledge of these highly
esoteric phenomena.

Accompanying these experiences were sensations of a powerful energy rising up the

spine, accompanied by sensations such as tingling, tremors shaking the body, electric
currents, orgasmic or ecstatic feelings, and inner or outer luminosity. Greyson notes
similar responses from individuals after an NDE14,122. Taylor and Egeto-Szabo21, in their
study of awakening experiences, also note one individual who experienced sudden
energy shooting up from the belly to the head, and then of being left with a state of

11
profound peace, joy, love and a deep aliveness. These experiences seem strikingly
similar to those of KAs described in the cited texts of India.

Physiological, Perceptual, and Behavioral Transformation

One aspect of KAs cited in Tantric and Yogic texts is transformation leading to an often-
permanent sense of peace, joy and unity awareness. Taylor and Egeto-Szabo21 note
similar transformations as well. In recognition of the central importance of this
phenomenon, Greyson22 and Kason24 note that in Eastern traditions this is considered
the biological mechanism that drives both the experience of enlightenment and the
evolution of the species toward higher consciousness.

Other transformational changes associated with KA reported in the spiritual literature

include development of psychic abilities and the capacity to heal25,,30,34,36. Participants
from the current study showed transformation in psychic abilities, the capacity to heal,
as well as an impact on electronic devices, abilities that would not be acknowledged
within the traditional medical framework. These changes have been previously
reported in a narrower context of persons who experienced NDEs 34,35.

Changes in physiological sensitivity that could contribute to these abilities noted in our
study include substantial increases in visual, auditory, touch, olfactory and heat
sensitivity (32-69%). Increases in sensitivity also extended to overall nervous system
sensitivity, sensitivity to the mental states of others, mood fluctuations, and sensitivity
to nature (38-86%).

Transformations in beliefs and values included increases in love for family, the desire to
serve others, a belief in the immortality of the spirit, a sense of unity with all, as well as
deeper spiritual insights (average 64-82% increase). Concomitantly, a majority of
individuals were better able to cope with stress and felt a dedication to truth, while
reducing their fears of death, tendencies toward aggression, and interests in
materialistic goals (reductions of 55-59%). These data support reports by William James,
who studied spiritual transformation in the late 19th century37. He described these
transformations as:

A feeling of being in a wider life than that of this world’s selfish little interests;
and a conviction, not merely intellectual, but as it were sensible, of the existence
of an Ideal Power, a sense of the friendly continuity of the ideal power with our
own life and a willing self-surrender to its control, an immense elation and
freedom, as the outlines of the confining selfhood melt down, and a shifting of
the emotional centre towards loving and harmonious affections. . . . (p. 186-187)37

12
James also noted that these transformations in the perception of the world had
important behavioral outcomes, including increased patience and fortitude, equanimity,
purity, increased charity and tenderness toward one’s fellow creatures.

Though the research literature may estimate that transformational experiences of this
type are rare, in fact, as previously noted, an estimated 41 percent of Americans3 stated
in a Gallup poll that they have experienced a spiritually transformative awakening.

Are there common foundations for the different triggers of the Kundalini
awakening?
When examining the research on kundalini and other spontaneous energetic
awakenings, it is apparent that many diverse circumstances can trigger the awakening,
including initiation by a spiritual adept, spiritual practices like meditation, and such
seemingly disparate experiences as deep emotional turmoil or psychedelics.
An important issue, then, is whether there is a common element within these triggering
experiences that can explain their potency. One proposed hypothesis is that common to
all these triggering circumstances is the momentary stilling of the mental circuitry
associated with identification with the individual self, and its relation to the world.
Taylor and Egeto-Szabo18 have called this an “intensification and stilling of life energy,”
which is associated with prana in the Yogic texts. In certain cases they believe this can
result in an experience of ego dissolution, as psychological attachments are
surrendered, resulting in a connection to a deeper self and a sense of unity.

Interestingly, research in neuroscience has identified the “default mode network” brain
circuitry as a substrate of the individual’s egoic narrative related to the self and the
world. Studies indicate that individuals undergoing NDEs, meditation experiences, and
psilocybin experiences show reductions in the activation of this brain circuitry,
associated with experiences of ego dissolution and expanded awareness38,39. It is
proposed that during these experiences reduced neural activity in these areas of the
brain, which normally act as a filter or reducing valve mechanism, opens the capacity to
expanded awareness, which is often associated with lasting transformation in the life of
the experiencer40.

Current Medical Response

In spite of the prevalence of KAs, and perhaps because these spiritual awakenings fall
outside the traditional medical and scientific framework and thus have been subject to
minimal research, they are rarely discussed in the media and public conversation. As a
result, persons who have this type of experience usually have no frame of reference in
which to understand, assimilate, and integrate the experience, in order to benefit fully
from it. In addition, because it is not clear to health care professionals whether such
experiences are pathological or beneficial, the capacity of the health care and scientific

13
communities to respond appropriately is limited. In fact, the last question of our study
asked participants if they had discussed their experience with a doctor, and if so, asked
if the response was satisfactory. Of those who had discussed it with a doctor 80% found
the response unsatisfactory. Not surprisingly, the 20% who were satisfied had contacted
professionals who were holistically trained or had experience with NDEs themselves.

This attitude has been prevalent in the health care profession from at least the late 1900s
through today. William James37 was critical of the position on this subject taken by the
medical community of his time. He called them “medical materialists” and said that
these professionals typically assumed spiritual awakenings were crises of puberty and
adolescence, hysterical personalities, or medical conditions such as epilepsy or
schizophrenia. It is hoped that the information from this study will serve to reduce or
eliminate this lack of information and thus improve the health care system’s ability to
support the transformation occurring within the lives of these individuals.

Future Research Studies

A potential limitation of this study was its descriptive in nature, limited by a

methodology involving the use of self-report questionnaires. Despite these limitations
this study has provided a unique understanding of the phenomenology and
transformative effects of KAs. Future studies should add laboratory tests of
physiological variables, such as fMRI, to confirm the increased sensitivity and enhanced
healing/psychic abilities of experiencers. In this way, a broader and deeper
understanding of kundalini awakening can support both our scientific understanding of
the phenomenon and our awareness of how to support individuals who are
experiencing these transformative kundalini awakenings.

Funding: This research did not receive any specific grant from funding agencies in the
public, commercial, or not-for-profit sectors.

Acknowledgement: The Kundalini Research Network Questionnaire was developed

under the auspices of the Kundalini Research Network (KRN). The KRN Questionnaire
was developed by Yvonne Kason MD, with contributions by Russell D. Park PhD,
Bonnie Greenwell PhD, Michael Bradford BSc, Paul Pond PhD, and Teri Degler

References:
1. Krishna G. Living With Kundalini. Boston: Shambhala; 1993.

2. Muktananda Sw. Kundalini: The Secret of Life. South Fallsburg, NY: SYDA Foundation;
1994.

14
3. Gallup GH. Religious awakenings bolster Americans’ faith.
https://news.gallup.com/poll/7582/religious-awakenings-bolster-americans-faith.aspx/;
2002; Accessed 10 January 2020.

4. White, DG. The Alchemical Body. Chicago: University of Chicago Press. 1996.

5. Brooks, DR, Bailly, CR. Kundalini: Awakening the divinity within. In: Meditation
Revolution. South Fallsburg, NY: Agama Press. 1997.

6. Muller-Ortega, PE. Shaktipat: The initiatory descent of power. In: Meditation

Revolution. South Fallsburg, NY: Agama Press. 1997.

7. Shantananda, Sw. The Splendor of Recognition: An Exploration of the Pratyabhijna-

hrdayam, a Text on the Ancient Science of the Soul. South Fallsburg, NY: SYDA Foundation.
2003.

8. Vishnuswaroop, Sw. Yoga Kundalini Upanishad. 2019. Kathmandu, Nepal: Divine Yoga
Institute. 2017.

9. Taylor, S. The Leap. The Psychology of Spiritual Awakening. Novato, CA: New World
Library. 2017.

10. Singh, J. The Doctrine of Recognition. A translation of the Pratyabhijnahrdayam. Albany,

NY: SUNY Press. 1980.

11. Wallis, C. The descent of power: possession, mysticism and initiation in the Shaiva
theology of Abhinavagupta. J Indian Philos. 36:247–295, 2008.

12. Varenne, J. Yoga and the Hindu Tradition. Chicago: University of Chicago Press. 1976.

13. Sannella, L. The Kundalini Experience. Psychosis or Transcendence? San Francisco:

Integral Publishing. 1987.

14. Greyson B. Some neurophysiological correlates of the physio-kundalini syndrome. J

Transpers Psychol. 2000;32:123-134.

15. Sanches L, Daniels M. Kundalini and transpersonal development: Development of

the Kundalini awakening Scale and a comparison between groups. Transpers Psychol
Rev. 2008;12:73-83.

16. Taylor S. Transformation through suffering: a study of individuals who have

experienced positive psychological transformation following periods of intense turmoil.
J Humanistic Psych, 52:30-52, 2012.

15
17. Kason Y, Bradford M, Pond P, Greenwell B. Spiritual Emergence Syndrome and
Kundalini Awakening: How Are They Related? Conf Proc Annu Meet Acad Relig Psych
Res. 1991.

18. Grof S, Grof C. Spiritual Emergency. When Personal Transformation Becomes a Crisis.
NY: GP Putnam’s Sons. 1989.

19. Kason Y. Near-death experiences and Kundalini awakening: Exploring the link. J
Near-Death Stud. 1994;12:143-157.

20. Greyson B, Khanna S. Transformation after near-death experiences. Spiritual Clin

Pract. 2014;1:43-55.

21. Taylor S, Egeto-Szabo K. Exploring awakening experiences: a study of awakening

experiences in terms of their triggers, characteristics, duration and after-effects. J
Transpersonal Psych, 49: 45-65, 2017.

22. Greyson B. Near-death experiences and the physio-kundalini syndrome. J Relig

Health. 1993;32:277-290.

23. Ring K. The Omega Project: Near-death experiences, UFO encounters, and mind at large.
New York: Morrow; 1992.

24. Kason Y. A Farther Shore: How Near-Death and other Extraordinary Experiences can
change Ordinary Lives. Toronto: Harper Collins Canada; 1994.

25. Kason Y. Touched by the Light: Exploring Spiritually Transformative Experiences.

Toronto: Dundurn Press; 2019.

26. Grey M. Return from death: An exploration of the near-death experience. London: Arkana;
1985.

27. Gitananda Sw. The splendor of the chakras. Darshan. 1990;41-42:30-39.

28. Woollacott M. Infinite awareness: The awakening of a scientific mind. Lanham, MD:
Rowman and Littlefield; 2015.

29. Ossoff J. Reflections of shaktipat: psychosis or the rise of kundalini? A case study. J
Transpers Psychol. 1993;25:29–42.

30. Feuerstein G. The Yoga Sutra of Patanjali: A new Translation and Commentary.
Rochester, VT: Inner Traditions; 1989.

31. Grof S, Grof C. Holotropic breathwork: A New Approach to Self-Exploration and Therapy.
Albany, NY: SUNY Press; 2010.

16
32. Tweedie I. Chasm of Fire. Shaftesbury, UK: Element Books; 1979.

33. Godman D. The Power of the Presence, Part 1. Boulder, Colorado: Avadhuta
Foundation; 2000.

34. Sutherland C. Psychic phenomena following near-death experiences: An Australian

study. J Near-Death Stud. 1989;8:93–102.

35. Nouri FM, Holden J M. Electromagnetic aftereffects on near-death experiences. J

Near-death Stud. 2008;27;83-110.

36. Radin D. Testing nonlocal observation as a source of intuitive knowledge.

Explore (NY). 2008;4(1):25-35. doi: 10.1016/j.explore.2007.11.001.

37. James W. The Varieties of Religious Experience: A Study in Human Nature. NY: Simon
and Schuster, 1997. First published 1902.

38. Barrett FS, Griffiths RR. Classic hallucinogens and mystical experiences:
Phenomenology and neural correlates. Current Topics Behavioral Neuroscience, 36, 393–
430. 2018

39. Brewer JA, Worhunsky PD, Gray JR, Tang YY, Weber J, Kober H.
Meditation experience is associated with differences in default mode network activity
and connectivity. Proceedings of the National Academy of Sciences USA, 108 (50), 20254-
20259. 2011.

40. Woollacott M, Shumway-Cook A. The mystical experience and its neural correlates.
J Near-death Studies. In press, 2020.

Figure legends:

Figure 1. Changes in creativity, capacity to heal, psychic abilities, impact on electronic

devices and overall health associated with energetic awakening.

Figure 2. Changes in sensory sensitivity as a result of energetic awakening.

Figure 3. Changes in overall sensitivity, including sensitivity to nature, to mental state

of others, as well as nervous system sensitivity and mood fluctuations.

Figure 4. Changes in beliefs and values as a result of the energetic awakening.

Figure 5. Perceptual and behavioral changes as a result of energetic awakening.

17
Figure 1.

Transformations

Creativity

Capacity to Heal

Psychic Abilities

Impact on Electrical Devices

Overall Health

0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%
Major Decrease Minor Decrease No Change Minor Increase Major Increase

Figure 2.

Change in Sensory Sensitivity

Auditory

Touch

Visual Acuity

Light

Odor

Heat

0% 20% 40% 60% 80% 100%

Major Decrease Minor Decrease No Change Minor Increase Major Increase

18
Figure 3:

Overall Sensitivity

Sensitivity to Nature

Sensitivity to Mental State of Others

Nervous System Sensitivity

Mood Fluctuations

0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%
Major Decrease Minor Decrease No Change

Figure 4.

CHANGE IN BELIEFS AND VALUES

Serve Others

Love for Family

Immortality of Spirit

Unity with all

Spiritual Insights

0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%

Major Decrease Minor Decrease No Change Minor Increase Major Increase

19
Figure 5.

Perceptual & Behavioral Changes

Synchronistic Events

Cope with Stress

Spiritual Urge

Dedication to Truth

Violence/Aggression

Fear of Death

Materialistic Goals

0% 10% 20% 30% 40% 50% 60% 70% 80% 90% 100%

Major Decrease Minor Decrease No Change Minor Increase Major Increase

20
Table 1 Examples describing a sample of the mystical experiences that occurred

*95-0131 41 I awoke [from sleep} with a droning sound in my head and my body vibrating. This
yrs. increased to a thunderous roar and electricity pulsating throughout my body; colours
male were very pronounced and my body was sliding across the bed; [I] felt fear at first, but
then utter joy and peace. I basked in this feeling for 45 minutes and broke down in tears
(joy). Afterward, I had no fear of death and vibrations lingered for weeks. [Sensations
associated with subsequent mystical experiences: Extreme (electric like) vibrations;
flashes of light. This transformed his personality in a positive way, was an inspiration in
times of trouble, led to gifts of creativity and increased altruism in his life.]

IAN-024 26 I had been in intense meditation and “doing one thing” for 6-8 days prior [to the
yrs. experience]. [It was] like being electrocuted with joy and light for several minutes.
male Followed by a life review, flashes of all knowing. Knew the instant fear of death left. For
6 months after [I] was in bliss to extreme bliss day and night. During this time [I] had
other revelations and abilities unleashed. [He noted a marked increase in a sense of
radiance around his body. It transformed his personality in a positive way, was an
inspiration in times of trouble, led to increased altruism and an unshakable belief in the
existence of God.]
AFS-032 [This was] my very first meditation. I meditated 20 minutes. I came out of the building
23 yrs. into the summer sunshine and I saw the world totally differently. The sky was bluer the
female sun was brighter, the birds were louder, the grass greener –as if a veil had been lifted
and I could see forever into the universe clearly…no stress –I was “one” with the whole
universe. It grew stronger every day.
[Present experience: Oneness of all creation. Awareness of finest particle structure of
creation at times – see people made of light rather than solid structure. See auras
sometimes, inner “knowingness” before things happen – out of body travel at will.]
YLK-411 I was in the middle of reading Muktananda’s Where are you going? When I started
33 yrs. spontaneously repeating “God is Love” as I was filled with bliss and unconditional love.
female This heat wave started at my feet and swept up my body forcing my eyes into a locked
position at the third eye while the rest of my body was rigid. I saw a vision of the Blue
Pearl as described in Muktananda’s book. My body felt like it exploded in a thousand
orgasms. The next few nights, the Kundalini swept through my body again, though less
dramatically. I started to see my aura very clearly in the mirror while I was in those
states. Many past lives would pass over my face as I looked in the mirror.

CBG-109 15 The experience came quite suddenly one evening while preparing for bed. It was as
yrs. though I was aware of a non-physical being of “energy” or light, emerging from one
male corner of the room. As I approached it “we” merged. At that moment I felt as though
every cell in my body was “on fire” or “charged” in a way unknown before… The
“being” and I were ONE. I was able to see and know things beyond the scope of
experience and knowledge of my 15 years. I seemed to “hear” inaudibly – as though
knowledge and vision were transferred directly into my mind from this source. I felt
incredible peace and joy: a sense that all worked out in the universe – despite the
ostensible appearance. [I] had a global, universal awareness. I consider this the most
“singular” event regarding what’s real that I’ve ever had.

*95-0130 39 I awoke from sleep into a fully conscious intense out of body experience in which I
yrs. male returned to my body and left my body again under control approximately 1 minute later
and experienced floating through walls and I floated about my house. [It was] a life-
changing experience which left me with an absolute knowledge that we do not die and
are definitely spiritual beings, something I had not previously believed. {Unusual body

21
 sensations that occurred during the experience: An intense dramatic increase in
vibration into a pure energy state. Incomparable wonderful feeling, like every molecule
in my body is individually energized.]

Table 2. Percent; Examples from Verbal Descriptions:

General #/total
Experiences of the response
Kundalini Energy
1 Unusual flows of 85% I noticed energy trickling (tickling) its way all along the
energy through or 224/264 spine moving up and coursing through everywhere in my
around the body body – the sensation is especially pleasant in the
head/scalp, etc.
2 Unexplained 76% No example given
vigorous body jerks 177/231
or spasms
3 Body shaking or 72% After the meditation I felt emotional and my body began
vibrations 165/228 to shake and vibrate uncontrollably.
4 Feelings of head 70% Resonating, surrounded by a warming energy field, heart
and/or body 161/228 expansion, bursting out of my body.
expansion
5 Hot flashes/heat 67% Heat rising in the head region causing flushing of face
intolerance 136/204 when thoughts turn to spiritual issues
6 Unexplainable 66% I felt incredible peace and joy: a sense that all worked out
mood and energy 134/204 in the universe – despite the ostensible appearance.
swing
7 Night sweats 60% No example given
117/195
8 Spontaneous Yogic 51% No example given
breathing 89/175
9 Spontaneous Yogic 49% Kundalini creates spontaneous asanas, flowing postures
postures 88/178 ala Tai Chi or classical Eastern dance.

Table 3. Percent; Examples

Quality of energy rising up the#/total resp.
spine
1 A tingling or creeping 77% A tingling, surging sensation going up and
sensation 136/176 down my spine like iron filings lining up over a
magnet or something.
2 ‘Rushes’ shaking the body 67% While meditating, two times felt something rush
111/165 up spine.
3 Electric current jumping 63% In a meditation (one of my first) I felt like I was
96/152 electrocuted. My feet felt grounded but my body
vibrated with a power source.
4 Orgasmic feelings 59% My body felt like it exploded in a thousand
89/150 orgasms.
5 Luminosity/ 54% As I intensified my concentration there was

22
 Glowing
6 Floating or swept up
7 Intense heat/burning pain
8 Brilliant light
77/144 suddenly this blinding flash of light. My psychic
sight had opened. From that time this has been
continuous.
51% I awoke from sleep into a fully conscious intense
72/142 out of body experience. [I] experienced floating
through walls and I floated about my house.
50% At that moment I felt as though every cell in my
67/135 body was “on fire” or “charged” in a way
unknown before.
45% The room was filled with lightning bright light.
61/135 It was warm and soothing.

Table 4. Percent; Examples

Triggers for 1st
Kundalini Experience
1 Thinking about or
concentration on
spiritual issues
2 The presence of a
spiritually developed
person
3 Intense meditation
4 Intense prayer
5 Near-death experience
6 Reading spiritual
material
7 Sleep
8 Music
9 Severe physical illness
#/total resp.
41% Rush of energy, tingling, sense of being with God,
60/148 accompanying blessing following first communion.
34% In a silent, very brief exchange of eye contact with
47/138 [my] spiritual teacher, [I] felt “called forth” in my
essence, beyond [my] persona.
30% I had been in intense meditation and “doing one
39/132 thing” for 6-8 days prior [to the experience]. [It was]
like being electrocuted with joy and light for several
minutes.
25% I prayed and pleaded all night. [I saw the] most
33/131 beautiful white light ever seen.
21% I was struck by lightning through the telephone.
28/134 Meanwhile, I have no clue what happened – was in
the bright white light basking in joyful contentment
with familiar souls.
21% I was in the middle of reading Muktananda’s Where
27/130 are you going? When I started spontaneously
repeating “God is Love” over and over as I was filled
with bliss and unconditional love.
20% I awoke from sleep into a fully conscious intense out
26/132 of body experience.
13% [My] heart chakra is open and so are others - so I
16/121 listen to music, for instance, with my entire body.
12%; 15/122 No example given

10 Breathwork or 10% As a result of breathwork I became one with cosmic

pranayama 12/116 energy. I heard myself call out – “I want to go
home.” I know nothing else here on earth mattered. I
just wanted to “go home.”
11 Yoga 9% Practicing hatha yoga postures immediately
11/117 increases the movement of Kundalini.

23
Table 5. Changes in Beliefs
and Values
Change in desire to be of
service to others?
Changes in feelings of
affection/love for family?
Change in your belief in the
immortality of spirit and life
after death?
Change in feeling of unity with
humanity?
Developing more
religious/spiritual insights,
seeing deeper meanings in holy
books?
Table 6. Perceptual and
Behavioral Changes
Change in frequency of
synchronistic events?
Change in ability to cope with
stress/anxiety?
Change in intensity of spiritual
urge?
Change in tendency toward
violence/aggression?
Change in fear of death?
Change in materialist goals?
Change in frequency of
Experience Quotes
[I have] a great urge to give of healing help to my fellow man.
Started with feelings of joy and love towards family.
Made me know rather than believe in the reality of the spirit world
and immortality of life of our spirit.
I believe we are all united no matter color, creed, etc. I am more
tolerant of others, but I do not feel religious.
I believe in a divine intelligence, higher guidance that orchestrates and
inter-relates all life, bringing it into balance – united, a holistic vision.
Present experience: love, thanksgiving, creativity, peace, thirst for
truth, knowledge. [A]biding urge for communion with cosmic
consciousness.
Experience quotes
Opening to new areas of knowledge, intuition, spontaneous,
synchronistic connections with strangers, guidance.
Have attained a greater awareness of myself and others and I’m quite at
peace. My reaction to events and outward turmoil is completely
different.
I believe they [the experiences] were meant to convince me, an atheist,
that it was a spiritual universe guided by compassionate higher
intelligence. So that I could bring my scientific training into the task of
helping others to see this not-so-obvious fact…
My major angers in life re: power and authority, etc: I’m realizing much
of what I thought was me is not me.
Now little fear of death; belief that existence and personality continue
beyond physical death.
They showed me even more the limitations of material life. Gave me
insights about conditioning, the cage of the ego.
Spontaneously received creativity: complete poems, self soothing, inner
24
creative inspiration? guidance, nature, lyrics to music.

Table 7. Answers to the Question: If you spoke to your doctor did you receive a satisfactory
explanation?

No I was encouraged strongly by my MD husband to see a psychiatrist. When he suggested I admit

myself to the psychiatric hospital I had clear guidance from within to accept the advice. As a
nurse who had worked with psychiatric patients, I was not fearful. I stopped talking about
what I was experiencing, went along with the system and was discharged in 8 days.

No [The doctor] disregarded it entirely.

No He explained it in a biochemical way that I didn’t understand. He dismissed it.

No. The nurses responded that I had been given a shot of Demerol prior to surgery.

No. Didn’t really think things like this happen – only your imagination.

No. Asked about hot flashes. Was tested for early onset of menopause. Results were negative.
Doctor did not suggest any other possible cause. I choose to go to people now who practice
alternative forms of medicine.

No The doctor suggested I get out more and exercise and become active in sports!

Yes I had excellent care by Dr. (name omitted) and IANDS.

Yes She was supportive and understood Jungian work.

25