chakra yoga - kundalini yoga - awakening

chakra yoga
Number of petals: 4 Location: Base of the spine Name: Foundation
Plane: Physical plane Sense Organ: Nose Work Organ: Anus Sense: Smell Element: Earth Shape: Square Sound: Lang
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus. The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.
Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.
The seed mantra is Lam, the yellow square represents the earth element. The Muladhara chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini, represented as a snake wrapped in three and a half coils around the svayambhu (self born) linga. Because her mouth faces downward, the flow of energy is downward.
The opening at the entrance of the sushumna is called brahma-dvara, the door of Brahma, which is closed by the coils of the sleeping Kundalini. As soon as one begins working with Muladhara chakra, this dormant energy awakens, raises its head and flows freely into the channel of Sushumna, the central nerve canal that runs along the spine. These two aspects of the kundalini: sleeping and waking, are identified as her “poison” and her “nectar.” The kundalini is poison when she remains asleep in the lower abdomen; she is nectar when she rises up through Sushumna, the medial channel, to reunite with Siva, the Absolute, in the yogin’s cranial vault.
In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti and a green scarf. Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower, the symbol of purity.

1. Cha k r a s C h ak r as, meaning “ whe el ” , are psychi c c e n ters that lie al o n g t h e a xis of the s p i n e as co n s ci o us n ess p o t en t i a l s . T h e y are us ually re p r esented as l o t us e s . T h e c h a kras are n o t materially real and a re to be u n d e rstood as situate d , n ot in the gr os s b o d y, but in the su b t le o r ethe r ic b o d y. R ep o s it o r ies o f p s y c hi c ene r gie s , they govern the wh o le c o n d i t i o n of b eing. What is mo s t com m o n ly known is a m o re re c e n t sys tem d a t ing to a ro u n d t h e eighth c e n t ur y C . E . with the main 7 c h a kr as. But the ancient sp i r i t u al Indian texts re f er to var io us o t he r sys tems with var i at io ns in t h e n u mber of c h ak r as and their l o c a t io n. When kun d alini is s t r u ck, s h e a w ak e ns , u n c o ils and b e gin to ri s e u p w a rds like a f i e ry s e rpen t , b r eaki n g u p o n e a ch c h a kra as sh e asc e n d s , u ntil the S h akti merg e s with S hi va in s a h as r ara c h ak r a. A s kun d alini re a c h es e a c h c h ak r a, that l ot us o p e n s and lift its f l o w e r ; and as soo n as s h e leaves f o r a h i g he r c h ak r a, th e l o t u s c l o s es its p etals a n d h a n gs d o w n , sym b o l i z in g the a ctivati o n o f the ene r gies of the c h a k ra a n d th e ir assimilation to kun d alini. T h e d y n a m i z a t i o n of kun d alini when it p asses f r om o ne c h ak r a to an o t he r is an u n f o ldmen t of s p iritual c o ns c i o us n ess s t a g e b y s t a g e and is s a i d to e n a bl e the a c q u i r em e n t of yogic p ow e rs c alle d s i d d hi s. T h e i nc r e as in g n u mber of l o tus p e t a l s , in a sc e n din g o r d er , may be tak e n to in d ica te the r i s in g e n e rgy or vi b rati o n -freq u e n c i es of the re s pe ct i ve c h a kras , each fu n c t i onin g as a t r a nsf o rm e r o f ene r gies f r o m o ne p otency to a n ot h e r . Each of the 50 p etals of the f i r s t 6 c h ak r as are associated with o ne of t h e let t e r of the San sk rit al p h ab e t. Each of the c h ak r as, a c cor d ing to the T an tra s , cor r espo n ds to o ne o f the elements of whi c h the known world is com p o u n d ed. Mu l a d ha ra re pr es e nt s so l i d i t y; S va d h i st h a n a, liq u i d it y ; M anip u r a, the gas e o u s ; A n ah at a , the aerial; V i s h u d d h a , the ethe r ic, or s p a c e. O n e can se e the w h ol e p r o c ess as a p r o g r es s i v e t r an s f o rm a ti o n of the element s , with an inc r ease of vola t i li t y. Each of the elements o f the f i rs t five c h ak r as a re assoc i a t ed with a s o u n d : L am, V a m, R a m, Yam, Ham. T h is ascent t h r o u g h t h e c h ak r as can b e v ie w ed as an u p ward j o ur n ey t h r o u g h the s e lf w h ich re fines a n d s u b t i l i z es the ene r gy that is the kun d alini, u ntil a t the s i xth c h a k r a , t h e A j n a, c en te r of c om m a n d , a q u alitative c h ange has taken p lace. T h e c h ak r as are c ent e rs o f t r ans f o r m at io n o f p s y c hi c or mental ene r gy into sp i r it ua l ene r gy.

2. M ul a dh ar a Cha kra Number of p e t al s : 4 L o c a t i o n : B a se o f the sp i ne N a me: Fou n d at i o n Pla n e: P hysic a l pl a ne S en s e O rgan: Nos e W o rk O r g a n : A nus Sen se : Smell E lem e nt : Ea r th S h a p e: Squ a r e S o u n d : Lang Mu l a d ha ra is the ro o t c e nt r e of p hysical ex p e rienc e, l o c ated at the b a se of the sp ine, the sa cral p l e x u s . T h e sq u ar e r epr e s ents the earth its e l f , the f o u r d im e n s i o ns and the fo ur di r e c t i o ns . F o u r a l l ow s for co m pl et io n, and earth embodies t h e elemen t s and co n di ti o n s f o r h u man c ompl et io n o n all l e v e l s. Mu l a d ha ra C h a kra is the meeting p lac e of the three main n a di s : Ida, Pin gala and S us h umn a. T h e d own w ard- p ointin g tria n gle in d ica tes the d o wnwa r d mov e ment of ene r gy and the three main n a d i s. T h e s e e d mantra is L am, the y e l l o w s q u ar e r epr e sent s the earth e l eme n t. T h e M ul a d h a ra c h ak r a go ve rns the v ital b r eath A p a n a. An inv e r te d t r i a ngle i n t h e c e ntre o f t h e sq u a r e e nclo s e s t h e un m a n i f e st Kund a lin i , re p r esented as a sn ake wr a p p ed in three and a h alf co i ls a r o u n d the s va y am b h u ( s e l f b or n) l inga. Be c au s e he r mouth fac e s d ownwar d , the f l o w of ene r gy is d ow n wa r d. T h e o p en ing at the entra n c e of the sush u m n a is c alle d b r ahma -d va r a, the d o o r o f B r ahma, whi c h is cl os e d by t h e coils of the slee pin g Kun d alini. A s soo n as o n e b e gins working with Mu l a d h ara c h a k r a , this d orm a n t ene r gy a wak e ns , r ai s es its h e ad and f l ow s freely in t o the c h an n el of S u s h u mna, the c e nt r al n e r ve canal that runs al o ng the sp i n e. T h ese tw o aspe cts of t h e kun da l ini : s l e e pin g and waking, are id e nti f i ed as h er “p o i s o n ” and h er “ne ct a r. ” T h e kun d alini is p o i s o n when s h e re mains asleep in the lowe r a b d o m e n ; s h e is n e ctar when sh e ri se s up th ro u gh S u s h u m n a , the medial c h an n el, to re u nite with Siva, the A bso lute, in the y og in’s c r anial va u lt. In the pe r i c a rp i s fou n d the p re siding d e i ty B ra hma, the lo r d o f c re at ion . His sk in is the col o r of wheat, he wear s a yel lo w d h o t i and a green sc a rf. B ra hm a is fo u r -fac e d , fo u r -a r me d , h ol d i n g in h is u p p er l e f t h a n d a l ot us f l owe r , the symb ol of p urity.

3. In h is s e co n d l eft h a n d he h old s the s a c r e d s cr ip tu re s . In o n e right h a n d he has a v ase c o nt a i n i n g n ectar, this i s amr i ta the p r e ci o us f l u id o f vital p otency. T h e fo u r th h a n d is in A b h a ya mud r a, the ges tur e of d i s pe l l i n g fear . T he cha kr a ’ s a sso c i a te d a ni ma l i s Gane sh a , t h e e l e p h ant h e aded g o d. Ganesha is the l o r d of all be g in n i n gs a n d is invoked t o b e s tow p r o t e ct io n o ve r all un de rta k in gs . His ski n is cor al o range. H e w e a r s a d h o t i of lemon ye l l o w col o r . A gre e n s ilk s c a rf d r ap e s h is sho u l de rs. H e has fo u r a r ms to ser v e h im whi l e he a cts as the d e s troy e r of o bs t a c le s . Ganesha is the so n of sh i v a and p arvati. H e h o l d s a f r a g r a n t la d u, a l ot u s f l owe r , a h atc h et. T h e fo urth h a n d is rai se d in the mud r a of d i spe llin g fe ar. T he e ne rgy , o r sh a k t i, o f B r a h m a i s c a ll e d Da k i n i . S h e is in s hinin g p i n k with fo u r a r ms h olding a s k ul l, a sw o rd , a s h i e ld and a trident symb o l i z in g t h e forc es of the c r eator, the p r e s e r ver and the d es troy e r. Sv a d h is t h a na Cha k r a Number of p e t al s : 6 Lo ca t i o n : A bove the g enit a ls N a me: D w e l l ing pl ac e o f the s e lf Pla n e: T he A s tra l pl a ne S e ns e O rgan: T ongue Work O rg a n : Ge n i ta ls S e ns e : T a s t e E lem e nt : Wat er S h a p e: Cir c le S o u n d : Vang

4. S v a d h i st h a n a, the s e c o nd c h ak r a, is s i t u a t e d in the g e n i ta l r e g io n , it has s i x vermillion lotu s p e t al s . T h e m o o n-s h a p ed c re sce nt is the ya n t r a of this c h ak r a. T h e c h ak r a g o v e rns t h e pr i nc i p le of taste, It s element is water . T h e vital re l a t i o n s hi p b e t ween water and t h e moon is show n by the c r esce n t ya nt r a with i n the white circle of the water c h ak r a. T h e see d mantra is V a m and the vital b r ea t h of the c h ak r a is Prana. A b o v e the mantra is s eated the p re siding d e i ty V i shnu, the lo rd o f p r e ser v at ion , the a l l -p erv ading life- f or ce in the u n i v e r s e. V i s hn u is in s h i n i n g dark -b l u e, and h e wea r s a d h o ti of gol d e n y e l low . A green s ilk s c a rf covers h is fo ur a r ms . H e is s e at e d on a pin k l o t us, fo u r -a r med, h o ldin g a co n c h , a mac e, a whe e l and a lotus . H e is o r n a mented with the c r o wn, jewell e d ear r ings, anklets and wea r s t h e wanamala on h is n eck. V i s h n u is s e at e d on t h e Gar u da, the ki n g o f b i rds . Gar u d a is t h e co n c en t ra t ed vayu p ow e r de v e l o pe d f r o m the hi g h est f o rm of kumbhaka (br e at h -su s p e ns i o n) whi c h is u n d er f u ll c o n t r o l of V i s h n u . Gar u d a re p r es e nt s the f i v e vayus within us : Ap a n a, P ra n a, Sama na, U d ana and V ya n a. From the Gar u d a p r o c ess has b e en de v e l o p ed t h e p r a ctice o f Ud d i y a n a c o n t r o l, the co n t r o l of the l o w e r a b d om e n . By this me a n the Great b i r d of P r ana, the life f o r c e is co nst a n t ly f orc ed to f ly u p w a rd , a s c en d i n g a l o n g S u s h u m n a n a d i the c e nt r al c h an n el. By c o n c e n t r at io n , c o n t r o l ove r the f i ve pr a n a f or c es is inc r e as e d t hro u g h the re lease of Kun d alini Power, a n d co n s e q uen t ly p r anay a ma d e ve lo ps . T h e n L o r d V i s h n u b e g ins to be awak e n e d. His e n e rg y i s Rakini o r Cha k i n i Sh a kt i , tw o- h e a ded , f o u r a r med, h o l d i n g an a r r ow , a s k ul l, a d r um , and an ax, s ea t ed on a re d lot us . Rakini is o ne of the f o r ms of Kun d alini S h ak t i. S h e wea r s a re d sa r i , and je w els encir c l e h er n e ck and f o u r a rms. T he cha k r a ’ s a sso c iat e d a ni ma l i s the li gh t gre y o r gree n m a k ar a ( c roc o dil e ) , an emb l em of the waters and the ve h icle of the god Varu n a, l or d of the sea. Varu n a has fu l l co nt r o l ove r the water p r in c iple and the c e le s t i al o c e an ( t h e milky way ) , the me d ium th ro u gh whi c h the f i v e p r a n a for c es e x h i b it their fu n ct io n al a c t i v i t ie s. T h is su bt l e water in its essence is A mrita, t h e d ea t hl ess s u bst a nc e, and in its gr os s f o rm is b l o o d and v ar i ou s exter n al and inter n al se c re t i o ns.

5. M a nipura Cha kra Number of p e t al s : 10 L o c a ti o n : Solar P l e xus N a me: T he city o f G e ms Pla n e: C e l e s t i a l pl a ne S e ns e O rgan: Eyes Work Or g an: F ee t a nd l egs S e ns e : Si gh t E lem e n t : F i re S h a p e: T r i a ngle S o u n d : Rang M an ip ur a c h ak r a, the gem c e nt e r is at the l e v e l of the s o l a r p l e x us . M a n i p ur a c h ak r a is the sea t of the f i r e with i n the b o d y. Lo cated at the n avel, this i s the c h ak r a of the life fo rce. A d ownwar d -p ointi n g r e d tria n gle is l o c ated in a circle sur ro u n d ed by ten p etal s .

6. M an ip ur a is re lated to the pr i n c ipl e of s i g ht . A c c o r d i n g to the S h i v a Samhita, the adept w h o co n tem p l ates M a n i p ur a c h ak r a n o t o nly co n q u ers d i s ea s e and d e ath but al so a c q uires t h e ability t o enter an o t he r b o d y. T h e s e ed mantra is R am. T h e c h ak ra’s vital b r e ath is Sama na. S a mana vayu is o n e o f the c ur r ent s of p ra n a, the life for c e , whi c h p erv ades all limbs and is re sp o n s i b le for n o u r ish ing the b o d y by d i s t ri b uti n g fo o d as ra sa. T he p re siding dei t y o f this ch a kr a , B ra ddha Rud r a , re p r esents t h e p o w e r o f d e s t ru c t io n. A ll that e x i s t s re t u r n s to h im. H e has c a mpho r -b l u e sk in s m ear e d wit ashes and a s ilver b e a rd, and s its in h is wrathful f o rm o n a go lde n tiger ski n sy mbo l ic of the tiger of the mi n d that d wells in the fo rest of d e s ire s. T h e tiger re pr esents manas , the mi n d . When Rudra m a nifes t s hi s su pr e me p o w er , he is I sh va r a and is the c reator, maintainer and d e s t ro y e r o f the u n ive rse . R u d r a i s h e who c a use s the d i s a p pe ara nc e of sorro w or who b e s tow s knowle d ge. T he e n e rg y g e n e r a t e d by him i s Lak i ni Sh a k t i , fo u r -a r med, th r e e - f ac ed. In o ne of he r f o u r h an d s sh e h o l d s the thu n d e r b olt, or vaj r a. In h er se c o n d hand, sh e h olds the a r row that is s ho t f r om the b o w of K ama, the Lo rd of Sex, in the sec o n d c h ak r a. Her thi r d h a n d h o lds f i re. With the fo urth h a n d L ak in i S h akti f o rms the mud r a (hand ge s t u r e ) of g r a ntin g b o o n s and d i s p e l l in g fe ar. T he c h a k r a ’ s a ss o cia te d a ni ma l i s the r a m , v e h icle of the f i r e-god A g n i.

7. A n a h at a Cha k ra Number of p e t al s : 12 L o c a ti o n : T he H e a r t N a me: T he H e a r t Pla n e: P l a ne o f B a l a nce Sense O rgan: Sk i n Work O rg a n : H a nd Sen se : T ouch El eme n t: A ir S h a p e: Hex agram S o u n d : Y a ng A n a h at a , the h e a r t c h ak r a, has t w e l ve ver m illi o n p e ta l s . T h e Y a n t ra in the c e nt r e of t h e c h ak r a is compos e d of tw o o v e r l a p pin g , in t e r s e c t i n g t r i a n g le s . O n e tria n gle, f ac i n g u p ward symb oliz es S h i v a, the male pr i n c ipl e. T h e o t he r tria n gle, f ac ing d o w nw ar d,

8. symb o l i zes S h akti, the fem a le pr i n c ipl e. A b ala n c e is a t t ai n e d when these t wo fo rces are j oine d in h a rmony. T h e s e e d mantra is Yam and the vital b r eath is Prana. T h e p r e siding deity i s Ishana Rud r a Shi va . H e has a c a m p h o r - blu e s k i n , h e is tw o- a r med. T h e n a ture of I sh a n a is p e a ceful a n d b e n e f ic ent. H e h old s the trident in h is right h a n d and a d a maru dr um in h is le ft . T h e h ol y Ganga ( r iver G a n g es) f l o w i n g f r om h is h a ir lo cks is a co o l in g and p u r i f y ing s t r e am of se lf -knowle d ge: the know l e d ge that “ I am T h at ” . T h e s n akes coi l ed a r o u n d h is b o d y are the p a s s i o ns , whi c h he has tame d . His ene r gy is Kakini S h akti, h er sk in is rose-col o r ed. Her s a ri is sk y -b l u e and s h e is s ea t ed u p o n a p i n k l o t us . In h er fo u r h a n ds Kakini S h akti h o ld s the implements n e c ess a ry for o ne to attain b ala n ce: the s word, the sh ie ld , t h e s k ul l and the trident sym b ol i z i n g the b ala n c e of the thr e e f o r c es of p r ese r vati o n, cr eati o n and d e s t r u ct i o n. I t is in A n a h ata c h ak r a that Kund a lini Sh a kti a ppe a r s fo r the firs t t i m e a s a be a ut i fu l godd e s s . S h e s its in lotu s p os t ur e within a tria n gle. T h e tria n gle is p o intin g u pw a r d , s ho wi n g the ten d e n c y of S h akti to move u p ward and carry the aspira n t into the h ig h er p l a n es of exi sten ce. D re s s ed in a white sa r i , Kun d alini S h akti is seren e and c en t ered within h er s e l f . S h e is the virgin mo t he r and is syno nymous with S h a kti, se l f l ess s p i ri t u a l d ev o t i o n . No l o n g e r is sh e pe rs o n i f i ed as a d e s tr u c t i v e s e r p en t in e f or c e, as is typi f i e d by t h e f i rst c h ak r a. Kun d alini S h a k ti n ow b e comes a god d e s s and o ne may c om m u n icate with h er, the u p war d -moving ene r gy. S h e is no l o n g er coi l ed a r o u n d the lin g a m, but s its in d e p e n d ently in a yogic p os t ur e. S h e embodies anahata nada, the co s mic sou n d , whi c h is p r e s e n t eve r ywhere and is k n ow n as “ white n oi s e ” . T h is so u n d b e gins in t h e h e a r t a s A U M , the s e e d of all sou n ds. B e h ind Kund a lini Sh a kti s ta nds a ling a m i n w hi c h Rudra Shi v a a pp e a r s a s S a d a s h i v a (sa da: “ ete r n al ” , shiv a: “ benef a ct o r ” ). H e is S h a b d a B r ahma, or t h e ete r n al Lo g os . A s s u ch he is O mk a r a, the c omb ination of the three g u n a s , s att v a, ra jas and tamas, whi c h are r epr es e nt e d by the sou n d s A , U , and M , re s p e c t i v e l y, combining to fo rm the sa c r ed s y l l a bl e A UM or O M . H e s ta n ds with a tri d ent, symb o l i c of the t h r ee g u n a s . T h is s h i va l in g am is the sec o n d l ingam in the b o d y, a n d is known as Bana ( a r row ) L i n gam, the f i r s t b e ing the Svay a m b h u L ingam of the f i r s t c h ak r a, a ro u n d whi c h the Kun d alini ser p ent i s wra p p ed. T h e lin g a m of A n a h ata c h a kra is syno n ymous with co ns c i e nc e. T he cha k ra ’ s a s s oci at e d a ni ma l i s the bl ac k a n te lope o r g azel l e , symb ol i z in g the l i gh t n e s s of p hysical s u bs t a n c e.

9. V i s hud d ha Cha kra Number of p e t al s : 16 L o c a ti o n : B e h ind the t hr o a t N a me: P u r e Pla n e: Hu m a n pl a n e S e ns e O rgan: Ea r s Work O rga n : voc a l cor ds S e ns e : H e ar ing El em e n t: Eth e r S h a p e: Cre scent S o u n d : H a ng T h e Yantra o f V i s h u d d h a C h a kra is a s ilver cresce n t within a white circle s h i n i n g as a f ul l moon su r ro u n d ed by s i xt e en p et a l s . T h e s ilver c r esce n t is the lu n a r symb ol o f nada, p u r e cos mi c s o u n d . T h e c r esce n t is sym b ol ic of p urity, and p u ri f ic a t i o n is a vital aspe ct of V i s h u d d h a C h akra. Lo ca t ed at the thr o at level, V i s h u d d h a c h a kra is associated with the element ether ( Akasha) and co ntro ls the p r inc i p le o f s o u n d re lated to the sens e of h e a r ing. T h e se e d mantra is Ham and the vital b r eath is Ud a n a . In V i sh u d d h a c h ak r a the n e ctar amr i ta d r ips d own the c hit r ini n a d i, and is spl it into a pure f o rm and a p o ison . T hro u gh p r a ct ice s su c h as Khec h a r i Mu dr a and Jalan d h a r a B a n d h a the n e ctar re a c h ing V i s h u d d h a is p u r i f i e d , the p oi s o n f rom the b o d y is clea nse d a n d amr i ta b e comes the n e ctar of im mo rtality. T h e n e ctar and p o i s o n sy m b o l i s m o r i g i n ate f r om the Hi n du e p i s o d e o f the c h ur n ing of

10. the O c e an of M ilk in whi c h gods and d e mo n s churn the o ce a n to o bt ain Amrita, the n e ctar of im mo rtal life. In V i s h u d d h a C h akra, all the elements of the l ow e r c h ak r as – ea r th, water, f i r e and air – are re fined to their p ure s t essence and d i s s o l v e int o aka sh a. T he p re siding dei t y i s P a nch a va kt r a Shi va . H e has a c a mpho r -b l u e sk in and f i v e he a ds , re p r esenti n g the sp e ct rum o f s mel l, taste, s i g ht , touch and sou n d , as well as the u ni o n of all fiv e elements in their p u re s t fo rm s . H e h o lds a mala ( r o sar y), a drum whi c h dro n es c o n t i n u a l l y, m a n i f e s ti n g the sou n d A UM , and a trident. T h e fo ur th h a n d is in A b h aya mud r a, the ges tur e of d i s pe l l i n g f ea r. T h e f a c es of S h i v a sym b ol i z e the fol l owin g a s pe c t s : A gh o r a , I sh a n a, Mah a d e v a, Sadashiva a n d R u dra. T he e n e r g y i s S h a k i n i . S h e has a p ale ro s e s kin and wea r s a sk y -b l u e sar i with a green b o d i c e . S h e s i t s o n a pin k l o t u s and h o lds th e fol l o w ing o b j e cts: a s k u ll, whi c h is a symb o l of d e t a chm e n t f rom the ill u s o r y world of sens e pe r c ep t i o ns , an ankusha, an e l e p h a n t s t a f f us e d to co n t r o l Gaja, the sc r ipt ur es, r epr es e ntin g kno w l e d g e and t h e mala ( r os a r y ). S h ak in i S h akti is the b e s tow e r of all h ig he r knowle d ge and s i d d h is ( p o wer s ). T he cha k ra ’ s a sso c i at e d a n i m a l i s the e l e ph a nt A i r a v a ta , su pr e me lo rd of herbi v o ro u s a ni mals , v e h i c le o f the V e d ic god Indr a. I t is of s m ok y grey co lor , the c o l o r of c lo u ds.

11. A jna Cha kra Number of p e t al s : 2 Lo ca t i o n : B et w e e n t h e e y e bro w s N a me: Co m mand , a utho r i ty Pla n e: P l a ne o f a ust e r i ty S o u n d : A UM A jna c h ak r a is the l o c ation of t h e thi r d eye w h ich is the co ns cie n ce. T he tw o p hysical ey es s ee the p a s t and the pr es e nt , while the thi rd eye re veals the in s i ght of the fut u re. T h e s e e d sy l l a bl e is A um , or “ Pr a n a va O m ” , the su pr e me sou n d. When o ne e s t a bl i s h es h im se lf in the p lac e be t w e e n the e y e brow s he goes b e yond all the ki n ds of d e s i res that mo t i v ate life and imp e l o ne to move in many d i r e c t i o ns . A ll ex p er i en c e and ideas serv e o nl y to cl a r i fy o n e ’s p er c e p ti o ns in A jna C h akra. T h e pl a n e of n eu t r a l i ty ( S a r asv ati) appears as a b ala n c e b et w e e n so lar and lu n a r ene r gy within the b o d y. Ida ( r iver Ganga, f em inin e, lu n ar) a n d P in g a l a ( r i v e r J amu n a, masculi ne, so l ar ) ne rv e en e rgies sepa r a te f rom t h e S u s h u m n a c h an ne l at the Mu lad h ara c h a kra, intert w ine up t h ro u g h all c h ak r as and meet with the Sa r asv ati, b e comi n g o ne at A j n a C h akra. T h is br ings the sen s e o f o n e n ess and of u nity with the cos mi c laws that ap p ear in the p la n e of a ust e r i ty. T h e y then a gain sep arate, ru n n ing into the l eft and rig h t n os tr il s . Ne g ative and p os i t i ve, the components of d u a lity, b e c o me eq u aliz ed i n Sa r a s vati, leaving a s ta t e of pure mus i c and neut ra li t y. O n e n ow be com e s o ne -p ointed; he b e comes knower of p a s t , p r esent and futu r e.

12. Ida and Pin gala are t i me-b o u n d ; u p to the f i f t h c h ak r a the yogi al so is time b o u n d , but as Ida and Pi n gala e n d h ere, the yogi mov e s into S u s h u m n a, b e yo n d time. H e is n ow in a s t a t e of n o n d u al c o n s ci o us n ess. T h e a cti v ation of A j n a c h ak r a is s a i d to lead to psy c h ic p ow e rs ( s i d d h i s ) su ch as cl a i r vo ya nc e. T he pr e siding dei t y i s A rdh a n ar i s hv a ra , the h a l f-male , h a l f-f e mal e Shi va - Sh a k t i , symb o l i c of b a s ic p o l a ri t y; the right s i d e is male and the l e f t s i de , f em a l e . A r d h a n a ri s h va ra s ta n ds in a lin g am known as I t ara Lin g am. T h e lin g a m is sh in in g white, like the c o l o r of li g ht . T h e male h alf of Ar d h a na ri s h v ara h as c am p h o r - b l u e s k in. H e h old s a tr iden t in h is rig h t hand, re p r esenti n g the thr e e aspe cts of co n sc i o u s n e s s : c o g n it io n, c o n a t i o n , and af fe cti o n. T h e f em a le s i d e of Ard h a n a ri s h v ara is pink . S h e wea r s a re d sa ri, a n d ab o ut h er n e ck and a r ms are wound s h in ing gol d e n o rn a m e nts. S h e h o ld s a p ink l o t us , a symb ol of p urity. A ll d uality has c e ase d. S h i v a has total com man d o v er all aspe cts of the se lf in this p lane of lib e r atio n , or mo ksh a. T h e thi r d eye o f S h i v a i s c al l ed sv a -n e t r a, the o r g an of c l ai rv o y a nc e. B e com i n g Sad a -S h iva, the ete r n al o n e , S hi va is no l o n g er s e p a r a te f r om S h akti as a sep a r ate male entity. D eva t a S h i v a is the granter of kno w l e d g e. T h is kn o wledge b r ings the b r e a th (prana) and the mi n d u n d er co n t rol of A rd h a n a ri s h v ar a. T he e n e rg y i s H a k i n i . Hak i n i S h akti has fo ur a r ms and s ix h e a ds . Her s k in is p ale p i n k, a n d h er je w e l ry is gol d e n and shine s with gem s . W e a r in g a re d sar i, s h e s its on a p i n k l ot us with h er le f t foot r a i s ed. S h e impa r ts theknowle d ge o f u n c o n d i t i o n al truth, the awa r eness of n o n d u al i ty. In h er hands sh e h o lds the fo l low i n g o bj e ct s : S h iva’s d a maru d r um , whi c h maintains a s t ea d y d r o ne and leads the aspirant in h is way, a s k ul l, as symb ol of d et ac hmen t, a mala f o r j a p a as a c en t er in g d evice. h er re ma inin g right h a n d is p os e d in the mud r a of gran t ing fe arlessness. S a h asr a r a C h a k ra Lo ca t i o n : T op o f t h e c r a ni u m N a me: T h o us a n d petaled Pla n e: T ruth a nd r e a li t y Sahasra r a, meaning th o us a n d , is the “ L otu s of the T h o us a n d Peta l s ” l o c ated fo u r f in g e r - br e a dt hs ab o ve the c rown of the h e ad. Sahasra r a c h ak r a is the u p p er t e rm in a l p o int o f S u s h u m n a n a d i, the c e nt r al c h an n el. From Saha r ara the ne ct a r of im mo rtality (A m rita) f l o w s in a co n s tant s t re am. Sahasra r a c h ak r a is the sea t of the p ara bin d u (su pr eme b i n d u ) . I t is the l o c ation of the merging of Ku n d alini S h akti and Sh i va . By this u ni o n the a de p t att a ins l ibe r ation while liv ing whi c h is co nside r e d in Indian l i f e to be the h ighest ex pe rienc e: an u nio n o f t he i n di v id u al with the u ni v e r s e.

13. Sahasra r a c h ak r a is l oc ated ab o ve B r ahm a - r a n d h r a, “ t h e c a v e of Brahma ” . I t is a h ole in t h e c row n of the h ead th ro u g h whi c h the s o u l is sai d to e s c a p e at de ath. When the Y og i sepa ra t es h ims e lf f r om the p hysical b o d y at the time of d e ath, this B r ahma-randhra b u rs t s o pen and t h e s o u l comes o ut t h ro u gh this o p e n ing (K a p a la Moks h a ) . T h is o penin g is al s o c a lle d the ‘ D oo r to Pure C o ns c i o us n ess ’ o r d oo r of lib e r ation. O n c e the Kun d alini S h akt i , a l so c a l led “ Se r pe n t Powe r ” , has a sce n d e d thr o u g h S us h um n a to Sahasra r a, it is made to re verse its co u r s e and re t ur n to re s t in t h e b a s e c en t er ag a i n . I m m o rt a l i ty is a c h ieved within Sahasra r a C h akra. Bef o re at t a inin g t o this c h ak r a the yogi is u n a b le to re a c h the u n c o ns c i o u s c o n s ci o u s s t a t e c alle d a sa m a - p raj nata -sa m adhi . In this s t ate there is n o a c t i vi t y of the mi n d and no knower, no knowl e d g e, n o t hin g to be known: knowle d g e, k n owe r , and kn o wn all b e come u ni f i ed and lib erate d. When the Kun d alini is r ai s ed up to S a h a s r ara c h ak r a, the il lusio n of i n di v id u al s elf is d i s so l v ed. T h e yogi b e c o mes realiz ed, o ne wi t h the cos m ic p r i n c ipl es t h at gove r n the entire u n ive r se within the b o d y. O n e is no l o n g e r s u bj e c t ed to b ir t h or d e ath. Sama d h i is the pure bl i s s o f total ina ctivity. U p to the s i xth c h ak r a the yogi may enter a tra n c e in whi c h a ctivity or f o rm s t ill re mains within the co ns c io u s ness . In Sahasra r a C h a k ra t h e p r ana moves u p wa r d and re a c h es the h i g h e s t p oint . T h e mi n d est a bl i s h es itself in the pure void of S h u n y a M an d a l a, the sp a ce b e t ween the h e mi sp h e r e s . A t this time all fe elin g s , emoti o n s and d e s ire s , whi c h are the a ctivities of the mi n d, are d i s so l v ed into their p r i m a r y c a use . T h e u ni o n is a c h ieved. T h e yogi is s a t-c hit -ananda, tru t h - be in g - b li ss. H e is h is ow n real se l f , and as l o n g as he s t ays in h is p hysical b o d y he retains n o n d u al co ns ci o u sness , e n j o y in g t h e p l a y o f li l a with o u t be com i n g trou b led by p lea su re and p ain, h o n o rs and h u m i l i a ti o n s.