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The attributes of Kundalini given above could only be true if it were a nerve which, when excited, carries impulses to the various plexuses just mentioned. These, in their turn, throw out filaments to the spinal-cord (Sushumna nadi), at their various levels, to get the knowledge of their working. What nerve in the modern anatomy could adequately represent Kundalini to justify the importance given to it by the Yogi ? None bit one of the cranial nerves could do it. Of such nerves there are eleven pairs; and of these, one of the longest reaches the level of the umbilicus where it ends in the Solar plexus (Kundali-chakra) and further gains connections through filaments with the other plexuses situated lower down. That pair of nerves is the Vagi, popularly called by English authors “ The wandering nerves.” It forms the bulk of the para-sympathetic portion of the autonomic nervous system.
To our mind Kundalini, interpreted as the serpent power, is the Vagus nerve of modern times, which supplies and controls all the important vital organs through different plexuses of the sympathetic portion of the autonomic system. a few have tried other interpretations of Kundalini but, none, to my knowledge has interpreted it in this way. Here we will try to trace the course of the Vagus nerve and its communications with the different plexuses of the sympathetic system and compare it with the course of Kundalini as given in the books on Yoga.
THE VAGUS NERVE, ITS SOURCE AND FUNCTIONS : The Vagus or Pneumogastric, the tenth cranial nerve as we know, is connected with hind-brain. It arises with other cranial nerves (the ninth and eleventh) from the grey matter in the floor of the fourth ventricle. Here it is attached by eight or ten filaments to the medulla oblongata in the groove between the olive and restiform bodies. At the level of the Jugular foramen at the base of the skull the Vagus nerve presents a well marked swelling called the ganglion of the root of the Vagus (Jugular ganglion). This ganglion sends a branch to plexus which is situated at the base of the skull and is known as the carotid plexus (Taluka-chakra). A little lower down, it presents another swelling called the ganglion of the trunk of the Vagus, ganglion nodosum; and further downwards the nerve passes vertically along the spinal column through the neck, chest and abdomen, where it ends into a plexus and forms connection with the solar plexus.
On its course downwards and before it ends, it sends branches to the prevertebral plexuses of the sympathetic portion of autonomic nervous system. in the neck, it sends a branch to the pharyngeal plexus (Vishuddhi-chakra); in the thorax it sends branches to the deep and superficial cardiac plexuses (Anahata-chakra); in the abdomen it forms connections with plexuses of the coeliac-axis (Manipura-chakra), and then ends in a plexus known as the solar plexus (Kundali-chakra) which is the downward extension of the Manipura-chakra. The Vagus also has filamentous connections with the renal, hepatic, splenic and pancreatic plexuses.
The Vagus is the only nerve which is composed of motor and sensory fibres, both efferent, i.e., outgoing and afferent, i.e., incoming. The efferent or inhibitory are anabolic in action while the afferent or acceleratory are katabolic in action.
The efferent fibres, which exercise a restraining influence over the action of larynx, pharynx, lungs and heart, start from the medulla oblongata and are always, according to the manuals of Yoga, kept in action by the divine fluid (the cerebro-spinal fluid) which is secreted by the moon in the brain – very likely referring to the lateral ventricles from their resemblance to the shape of the crescent moon. These fibres originate from the cells of the ganglion nodosum, but as they enter the bulb, the fibres bifurcate. The ascending branches are short and arborise with the efferent fibres of the bulb above. The descending branches go downwards from the centre of the Vagus nerve and form connections with the fibres of the sympathetic in the Solar plexus. The afferent fibres of the Vagus have their source in the Solar plexus, and its two semilunar ganglia called the abdominal brain, and reach the vagal centre in the medulla.
From this description of the arrangements of the fibres of the Vagus, it will be seen that the stimulation of the Vagal centre either directly or indirectly activates both sets of fibres. It will stimulate the inhibitory action of the efferent fibres and put under restraint the functions of the organs supplied by them such as those of the heart, the lungs, and the larynx; simultaneously with this phenomenon, it will stimulate the accelerating action of the afferent fibres and excite the functions of the organs supplied by them such as those of the stomach and the intestine and also cause dilatation of the blood vessels of the abdominal viscera with consequent increase in the secretion of the digestive glands in the abdominal cavity. The depression of the Vagal centre will produce just the opposite effect in the functions of the organs supplied by the afferent and efferent fibres. Thus there will be a see-saw action, as the Vagal centre is stimulated or depressed. From the facts just mentioned, it could be seen that to ensure perfect inhibition of the functions of organs in the thoracic and abdominal cavities, one must stimulate and depress the efferent and afferent sections, respectively, of the Vagus at their source. Normally the activities of the Vagus are automatic and unconscious. If, however, it is possible to bring it under control of the will, one could then achieve everything that is said about the “awakened Kundalini,” in the foregoing pages. Is it possible to establish voluntary control over the sources of the afferent and efferent fibres of the Vagus ? In the Yogic literature, methods are suggested to secure such a control. It is further suggested that if they are pursued practically and rigidly, a student of Yoga attains to the powers of performing the so-called miracles; and when he utilises these powers, he enables himself to force open the door of Liberation (Moksha).
Through an impulse along the afferent nerves from the larynx, the lungs and the mucous membrane of the nose, it is possible to stimulate reflexly the Vagal centre. In an earlier part of this book while dealing with the object and technique of the Pranayama, it has been shown how these organs are made use of by a Yogi to influence the Vagal centre. The greatest difficulty is, however, experienced in controlling the afferent fibres of the Vagus, which have their centre in the Solar plexus and from where the afferent fibres pass upwards in the body of the Vagus. This part of the Vagus (Kundalini) is described as lying curled up and dormant, breathing rhythmically. It is called in Yogic literature the “sleeping Kundalini.” A student of Yoga is advised to rouse this sleeping Kundalini forcibly by catching her tail by various process of Pranayama and Pranayama with Bandha and Mudra (vide infra). By a constant practice of these processes, both the Vagal centres, upper and lower, are made susceptible to the commands of the will; thus a Yogi establishes a voluntary control over them, so as to stop the activity of such organs as are ruled by the autonomic nervous system.
The Vagus nerve may thus be divided into three parts. The first portion in the medulla is composed of efferent fibres and is situated at lower part of the fourth ventricle of the brain, and corresponds with the mouth of the sleeping Kundalini.
The second portion, from below the base of the skull down to its connection with the solar plexus, is composed of afferent and efferent fibres. It is curved in shape and corresponds with the body of the Kundalini.
The third and the last portion, composed mainly of afferent fibres, connects the hypogastric (Swadhishtana) and pelvic (Muladhara) plexuses with the body of the Kundalini through the intermediary solar plexus. This is said to be the tail of the Kundalini (see fig.)
It will thus be seen that the description of the Vagus and its connections with the important plexuses of the sympathetic, runs parallel with the description of the Kundalini and her connections with Chakras. These plexuses of the sympathetic system send communicating branches to the posterior nerve-roots of the spinal cord (Sushumna-nadi) which in its turn is connected by centripetal fibres to the brain (Brahma-randhra-chakra) the seat of all knowledge. These anatomical connections complete a cycle. This completion of a cycle may be brought about at any level of the body corresponding to the situation of the plexuses of the sympathetic system, and a desire to control any of the plexuses by means of the Vagus may bring about inhibition in the functions of the organ supplied by that particular plexus. It is on this assumption that we can explain some of the miracles performed by a Yogi. A Yogi, through the Vagus, or more accurately through the vago-sympathetic nerve, either by direct or reflex action, more particularly the latter, establishes a complete control over the unconscious automatic action of the involuntary muscular fibres. This is what a Yogi desires, so that the normal automatic action may not interfere with his desire of becoming one with Him who is all-oervanding. According to the science of Yoga, the brain is not the beginning of all the nerves but the end, where the sum of all impressions of nerves is stored up. The brain is, therefore, called the Lotus of a thousand petals, and, as these petals surround the cavity from which the soul is liberated, it is also called the Brahma-randhra-chakra.