Proper “Kundalini” technique

Everyone talks about chakras. Every Whole Foods shopper knows the word. In fact about half of UT freshmen women know their positions and their associated colors. This is because commodities can be illustrated and colored and associated with chakras. There are blue yoga mats to increase your intelligence, for example. And a few (gym) yoga students even know their names.

But while everyone talks about chakras, no one knows how to use them. And what good will that do them? Unless you know how to use a popular self map to change your state, improve your life, or accomplish your goals—in other words for self-help—then you’ve missed the tech boat.

Here we will learn how the use them in a quick and effective drill.

The placebo insight is this. Down your back is your spinal cord that contains 100 billion neurons, with sensory ones bundled on the dorsal side and motor on the ventral. At one end (the top) is your brain; at the other, your ass. Brain is smart and home of all five sense organs. Ass is dumb and only has one (touch). It therefore easy to imagine that different aspects of subjectivity are spaced out, from bottom to top, in order of increasing “intelligence.”

Good. Everyone already knows this. How do you use this model to change state? Not by journeying up in imagination to make yourself feel higher and more expansive. No. You must begin with the actual sensation (possibly of “stimulation” or “energy”) that you already have not on your spine (which has none), but in your somatic meat. For most people, there will be hotspots on the body. Emotions, for example, are in the abdomen or chest. Intellection stimulates the face and eyes. Horniness is in the genitals.

Find your actual hotspots of sensation and pick the strongest one—that is, the one that is most draws your attention and forces you to identify with it and think, “I am ___,” where the ___ is the sensation at the spot. Let’s call the chakras C1–C7, and let’s say your hotspot is at C2.

Now bring the model to mind. But instead of moving to the next upward spot (C3), focus on the actually stimulated spot (C2) and move that feeling to the next spot. The way you do this is important. First, imagine the spot dissipating—expanding in radius while weakening in intensity. Then focus on the next (upward) spot and catch its stimulation, low though it may be. Then, while keeping this in mind, add the diffuse ball from the lower spot and reverse the dissipation procedure by now concentrating it INTO the next one. Somatically, you decrease the intensity of C2 and increase the intensity of C3, but you construct this as movement of generic energy.

The deep metaphor here is, as is often the case, hydraulic. There is a wad of energy, occupying volume, moving up a channel, until it pops out the top, which indicates the return of individual consciousness to its transcendent ground, Shiva.

Here’s the drill:

Chakra Tech

Do not move awareness from center to center, but push present sensation from one center to the next by making it in the higher center. You can make stimulation simply by focusing awareness:

  1. Stop judging and start feeling. Let the somatic contents (pains) that drive you into engaging diversions fill your awareness.
  2. Find the strongest hotspot of stimulation. This might arise as emotion, which is closer to cognitive agency than feeling-as-sensation. Follow this to its somatic basis. The force of compulsion is feeling. Find your real feelings, your somatic masters who have been running things without your awareness, torturing you with floods of bitter angst.
  3. Get get behind the feeling in that area. Do this by allowing it to be fully felt. Then by intending that it arise as it is. And then sympathize with it by mocking it up yourself as soon as it happens (the Buddhist practice of noting).
  4. Once you own is expand it and diffuse it.
  5. Locate the position of the next (higher) chakra and become aware of anything of sensation in that area. Move the generic (diffused) energy from the previous step to this new locus. Amplify its presence, and intensity, by marinating it in your sensitive awareness.
  6. Concerns with this new “frequency” of awareness will arise, replacing the old ones. You are still in a push-pull system of motivational compulsion, and hopefully you’ll find these new ones more amenable to what you want to do.

The idea is the the lower the chakra, that is, the closer to the negentropic root of consciousness and its autonomic actualization, the more powerful its compulsive force.

Anyway, the practice is about feelings—the torso sensations that we mistake as urges, emotions, and concerns. Visualization won’t do jack without moving generic energy from feeling to feeling. This energy can be amplified and diminished by fiat if your intentionality towards it is that of allowance. What is, already is, and affirming what you hate does not empower it, it improves your grasp of it and power over it. Objects of apprehension include bodily-motivational-somatic blobs, and we can do things with these, and rearrange our internal motivational configuration.

Reality and agency

Spontaneity is closer to thought than feeling because thought is its most effortless expression. Spontaneity prefers thought (moving from concept to concept) and imagination (sequentially positing images) because it can actualize its goal (the having of a fact) so easily in those plastic and cooperative domains.

Desire can objectify itself quickly and easily by running through named rules, or concepts. I know I know the meanings so I don’t have to post an image at every step. But if I did, I would still be speeding. Serial positing of images is also effortless.

Magick reigns first in pure will (intention), then in thought, then in imagination, and finally in voluntary muscle movement (including speech).

The highest layer of reality, the intelligible, which fills awareness and is identical with it, is executor over a repository of type names. We know rules for image making, and we can construct episodes about objects, properties, relations, and events because we can evoke these rules in an order that tells a story. This is close to the agentive core.

But what motivates story-telling is feeling. Story-telling is one of our reactions to feeling. We project the meaning on the sensation and imbue it with substantial ought against its existence and feel aversion towards this reified problem.

We contradict the given with the judgment that it ought not to exist. This creates an antagonistic substance. That is the specter that we target with aversion.

The real is resistance to agency when it arrives, and we magnify it with aversive judgment, which uses concepts that are eternal beings outside of time. We inject an atemporal essence into what is already factually resistant and make it essentially resistant.


So-called emotion is a locus of vibratory pain strong enough to create compulsion. We are taken by it, enthralled by its darkness so much that we adopt it as a concern.

A concern is the internal schematism of what was given as a torso somatic. Aversion makes various flavors of torso and face pain, which appear objective and drive new reaction (more aversion). This creates a tightness of craving to its opposite, and soon we are clinging to an absence and being furiously contrarian. We identify with this sensation-and-reaction situation, and our heart moves to the locus of the pain. We say of a feeling, It is mine. We are enthralled and animated by it.