Podcast Summary: "Black Beryl: The Modern Remaking of Kundalini, with Marleen Thaler"
Podcast: New Books Network—Black Barrel
Host: Dr. Pierce Salguero
Guest: Dr. Marleen Thaler
Release Date: February 6, 2026
Episode Overview
This episode examines the history and modern transformation of Kundalini, tracing its journey from a Hindu goddess at the base of the spine to its current understanding as both a source of spiritual power and a potential trigger for psychological crisis, sometimes referred to as "Kundalini syndrome." Dr. Marleen Thaler, a historian of religion with a specialty in Kundalini’s transmission and reception, joins Dr. Pierce Salguero to discuss:
- The historical and doctrinal evolution of Kundalini in texts and practice
- How Kundalini entered Western discourse through figures like Arthur Avalon and the Theosophical Society
- The emergence of "Kundalini syndrome," spiritual emergencies, and intersections with psychiatry
- The role of gender in Kundalini discourse
- The function of Kundalini at the intersection of spirituality and biomedicine in today’s culture
The tone is thoughtful, informed, and respectful, with an emphasis on historical specificity and methodological clarity.
Key Discussion Points & Insights
Marleen Thaler’s Background and Approach
- Background: Austrian, PhD in Religious Studies from University of Vienna; works at University of Vienna and University of Graz [02:03].
- Research Approach: Emphasizes transmission history over doctrinal studies; sources are mostly in English. Includes fieldwork at Esalen Institute and anthropological experience [05:15].
Foundational Concepts: What Is Kundalini?
- Multiplicity of Definitions: Kundalini in South Asian texts is variously described as an energy, a goddess, or a component of the subtle body. Its location (heart, base of spine, etc.) and attributes differ across lineages and time periods [09:21].
- “There’s not one Kundalini. There are several different concepts.” (Thaler, [09:21])
- Modern Proliferation: Modernity adds new layers—Kundalini as psychological force or even as a force of nature [10:55].
- Academic Challenge: Hard to compare pre-modern and modern “phenomenology,” as self-reports and descriptions of subjective experiences are mostly modern developments [12:18].
Early Transmission into the West: The Theosophical Society and Arthur Avalon
- Theosophical Society’s Role: Central in translating and framing Kundalini for non-South Asian audiences. Their translations were not neutral, aiming instead to promote the notion of perennial wisdom and a universal religion bringing peace and brotherhood [18:49], [20:58].
- “It was translations aimed at promoting the theosophical agenda.” (Thaler, [20:22])
- Arthur Avalon (John Woodroffe): Popularized Kundalini in the West through The Serpent Power; worked with Bengali intellectuals. Theosophists promoted Avalon’s work, solidifying its influence [24:23].
“The Dark Side” of Kundalini: Gopi Krishna and Kundalini Syndrome
- Waves of Transmission:
- South Asian Theosophists
- Arthur Avalon’s publications
- Late 1960s–early 1990s expansion, with increased psychological framing and global diffusion [25:20].
- Gopi Krishna: Key figure in the third wave. His autobiography described debilitating physical and psychological effects following an unintentional Kundalini awakening [27:29].
- “With Gopi Krishna’s account, it’s the first time that we are reading about Kundalini as a force that really leads to something devastating…to the extent that Gopi Krishna was fearing for his life.” (Thaler, [25:20])
- Kundalini Syndrome: Gopi Krishna inspired the term, later developed by Lee Sannella and Itzhak Bentov [31:38].
Medicalization: The Kundalini Clinic and Psychiatry
- The Kundalini Clinic (San Francisco, 1970s): Founded by Lee Sannella, Gabriel Cousens, and Harald Strayfeld. They, influenced by the anti-psychiatry movement, posited that Kundalini awakenings often get misdiagnosed as psychosis or schizophrenia [35:55].
- “They believed that a lot of patients diagnosed with schizophrenia might be people who experienced a Kundalini awakening.” (Thaler, [34:18])
- Lee Sannella’s Distinction: Argued for differentiating Kundalini from mental illness and outlined signs and symptoms to help clinicians make the distinction. In contrast, Gopi Krishna sometimes framed Kundalini as leading to genuine mental illness [39:24].
Spiritual Emergency Networks and Support Structures
- Christina Grof & Spiritual Emergency Network: Founded at Esalen in 1980 following her own dramatic spiritual experiences, encouraged a reframing of overwhelming spiritual crises as "spiritual emergencies" or transformative opportunities [42:53].
- Organizations supporting spiritual emergencies include the Spiritual Crisis Network, Cheetah House, and the American Center for the Integration of Spiritually Transformative Experiences [57:05].
Gender and Kundalini Discourse
- Shift Toward Female Spokespersons: While early interlocutors (Avalon, Krishna, Sannella, Yogi Bhajan) were male, the contemporary field (especially support and guidance organizations) is often led by women such as Bonnie Greenwell and Tara Springett [46:10].
- “The role of gender…has generally changed. Nowadays…female spokespersons. And this is something that is rather new, like the last two or three decades.” (Thaler, [46:10])
- Distinction: The gender of the spokesperson should not be conflated with the gendered symbolism of Kundalini, which is experienced by people of all genders [47:14].
Modern Biomedical and Therapeutic Interpretations
- Biomedical Correlates: Attempts have been made to link Kundalini with physical structures like the vagus nerve, mostly in New Age communities, not mainstream medicine [48:19].
- “I don’t think that it makes sense to pose this question to a secularly thinking doctor…It’s really two different worldviews that are collapsing.” (Thaler, [48:19])
- Therapeuticization of Religion: Contemporary Kundalini discourse often serves a therapeutic function, helping individuals reframe crises as opportunities for spiritual growth and community [50:40], [52:53].
Value and Cautions of the Concept
- Dual Nature: The historical deconstruction of Kundalini does not negate its contemporary utility—people find meaning, support, and community through the concept [54:17].
- “Countless practitioners…have benefited greatly from this concept…The most practitioners benefit from this concept.” (Thaler, [54:17])
- Warning: Both historical and modern practitioners should approach Kundalini with caution and respect, due to its potentially destabilizing effects [55:33], [57:00].
Notable Quotes & Memorable Moments
-
On Defining Kundalini:
“There’s not one Kundalini. There are several different concepts…Kundalini as a goddess, as an energy, a psychological force, even a terrestrial force.”
—Marleen Thaler [09:21] -
On Theosophical Influence:
“It was translations aimed at promoting the theosophical agenda…that these very first translations of South Asian sources on Kundalini were theosophically colored.”
—Marleen Thaler [20:22] -
On Gopi Krishna’s Impact:
“With Gopi Krishna’s account, it’s the first time that we are reading about Kundalini as a force that really leads to something devastating…to the extent that Gopi Krishna was fearing for his life.”
—Marleen Thaler [25:20] -
On Medicalization:
“They believed that a lot of patients diagnosed with schizophrenia might be people who experienced a Kundalini awakening.”
—Marleen Thaler [34:18] -
On Gender in Kundalini Discourse:
“The role of gender…has generally changed. Nowadays…female spokespersons. And this is something that is rather new.”
—Marleen Thaler [46:10] -
Caution for Practitioners:
“Whoever practices Kundalini will experience pretty fast that it’s something…to be cautious about…Listen to your body.”
—Marleen Thaler [55:33]
Timestamps for Key Segments
- [02:03] – Marleen Thaler introduces her background and methodological approach.
- [09:21] – Definitions and ontologies of Kundalini in South Asian and modern contexts.
- [18:49] – The Theosophical Society’s influence and goals in translating Kundalini.
- [24:23] – The Serpent Power and its impact.
- [25:20] – Introduction of Gopi Krishna and the concept of Kundalini as crisis.
- [31:38] – Birth of Kundalini Syndrome and medicalization in the 1970s.
- [39:41] – Kundalini in the DSM and ongoing psychiatric discourse.
- [41:19] – On Yogi Bhajan and the Kundalini Yoga brand.
- [42:53] – Christina Grof, the Spiritual (Emergency/Emergence) Network, and Esalen’s role.
- [46:10] – Gender roles and shifts in Kundalini discourse.
- [48:19] – Conflicts between biomedical and spiritual worldviews on Kundalini.
- [50:40] – Therapeutic function and reframing crisis as growth.
- [55:33] – Cautions and contemporary support networks.
Useful Resources and Support Networks Mentioned
- Spiritual Emergence Network (Founded by Christina Grof)
- Spiritual Crisis Network
- Spiritual Emergence Anonymous
- Cheetah House (Focus: Meditation-induced difficulties)
- American Center for the Integration of Spiritually Transformative Experiences
Conclusion
Dr. Thaler and Dr. Salguero emphasize Kundalini as a rich case study in the intersection of religion, spirituality, science, medicine, and community. While historically contingent and endlessly remade, the concept remains valuable for practitioners and scholars alike—but must be approached with care, context, and respect.
For more on Dr. Marleen Thaler’s work, see her Academia.edu page.
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