The Secrets of Chakras E-Book

Michelangelo Light

• Herausgeber: Publisher s23429
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Beschreibung

Chakra Course 

Leseprobe

VARIATION

AJNA CHAKRA OM

SAHSRARA AUM

THE MANTRAS FOR THE CHAKRAS ARE NOT THE ONE’S WRITTEN IN THE FIGURE BUT ARE THE ONES underlined LAM--- LAUM-- LAUNG

LAM---LAUM--VAUNG

RAM---RAUM--RAUNG

YAM—YAUM--YAUNG

HAM—HAUM--HAUNG

OM--- OUM--OUNG

AUM-- AUNG

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MICHELANGELO LIGHT

Chakras

Within the subtle structure of the pranic network, every nadi has a specific route, and at certain points all the nadis come together to form centres of pranic and psychic energy known as chakras. Chakra is a Sanskrit term which means circle, wheel, something round and spinning. There are many chakras in the body, but the major ones form an energy circuit along the spinal column in the region of the five major nerve plexuses. These chakras are mediatory, receiving energy from the higher levels and transmitting it throughout mind and body. Due to their physical proximity and corresponding functions, the main chakras are often identified with the nerve plexuses or even the glands, but in fact they are neither. The chakras function at a much subtler rate of vibration although it is claimed that they have been located with the aid of acutely sensitive scientific equipment. The chakras at the lowest level of the energy circuit vibrate more slowly in comparison to higher chakras in the throat and head. The rate of vibration in each chakra in turn affects the functioning of the glands and organs to which it is connected, thus influencing the entire body structure as well as the metabolism.

In the human body there are seven main chakras located along the vertebral column and in the head. Of coursemany minor chakras are placed throughout the whole body, and they even exist in the animal, vegetable, and mineral kingdoms. Above the highest chakra related to human evolution, there are also chakras which belong to the divine realm. All these chakras function at varying vibrational frequencies, and are therefore perceived as vortices of light, which vary in colour depending on their rate of vibration. The rishis who perceived these chakras in deep meditation saw that they resembled lotus flowers of different shades with different numbers of petals. Therefore, in the yogic texts they described them as the lotuses of the body. The lowest chakra is called mooladhara, then moving up the spine are swadhisthana, manipura, anahata, vishuddhi and ajna. Further up we come to sahasrara. Mooladhara is the equivalent of sahasrara in the animal kingdom. It is from mooladhara that man's primal energy can be transformed into a spiritual force, and it is from there that ida, pingala and sushumna originate. At the end of the circuit they merge again in ajna and proceed as one to sahasrara at the crown of the head. Sahasrara is totally free from the influences of ida and pingala and, therefore, it is not always considered to be a chakra. Many yogic scriptures only talk about five chakras along the vertebral column, others include ajna, but few include sahasrara. Mooladhara to vishuddhi belong to the range of the five basic elements of creation. Ajna is concerned with mind and intuition alone. In the lower centres, matter is denser and awareness is dimmer, while in the higher centres awareness predominates and matter becomes increasingly more subtle up to sahasrara, which is pure awareness devoid of matter.

Activating the chakras A chakra can be consciously activated either by directing prana to the centre or by concentrating on its location and form. However, both methods produce the same resultbecause, when you direct pranic energy to a chakra, you become aware of its location, so mental visualization and concentration are also taking place. When you concentrate on the chakra or a symbol which stimulates it, prana also moves to that centre. So the two systems are basically one. However, it is very important to note that awakening of the chakras and awakening of kundalini are different processes. The chakras should be purified before the awakening of kundalini, because they are usually either blocked or operating at a very low vibration. Therefore, first they have to be purified, then activated and attuned to a higher frequency, so that kundalini can pass through without causing any harm or disturbance.

DESCRIPTION OF THE CHAKRAS

Mooladhara The lowest energy centre, mooladhara, is at the base of the spine in the region of the coccygeal plexus. Mool means root and adhara place. All the basic animal urges arise from this centre and it is where human evolution begins. Mooladhara influences the excretory and reproductive organs and glands. It is connected to the nasal cavity and sense of smell and can therefore be stimulated from the nose tip, as in nasikagra drishti. Symbolically, mooladhara is represented by a fourpetalled red lotus. Inside is a yellow square surrounded by a circle, which represents the earth element. All the physical and subtle qualities of the earth element manifest from the level of mooladhara. The swara yogi meditates on a yantra of the earth element to awaken the inherent potential of mooladhara.

Swadhisthana

Two fingers above mooladhara in the sacral plexus lies swadhisthana. Swa means self, sthana means place. When consciousness and energy operate in swadhisthana, awareness of self and ego is aroused. Swadhisthana is closely linked to mooladhara and also influences the reproductive organs and glands. The word swad refers to taste and tasting is the specific sensorial faculty associated with swadhisthana. The ability to taste is dependent on the sense of smell and in the same way swadhisthana is dependent on mooladhara.

Swadhisthana is symbolized by a six-petalled vermilion lotus. There is a circle inside and at the bottom a crescent moon. The crescent moon represents the inherent water element. Over the crescent moon is the deep, dark ocean, above which is the moonlit night. All these represent the subconscious mind. To arouse the faculties of swadhisthana, the swara yogi practices trataka on the yantra of the water element, but gazing at the crescent moon at night is also effective.

Manipura

Behind the navel in the solar plexus is manipura chakra. Mani means jewel, puri means city. Manipura is the city of jewels. At this point the nadis congregate, radiating immense light, and the yogic texts describe it as shining like a lustrous jewel. Manipura contains the fire element, which thus explains the expression 'digestive fire'. Manipura is concerned with digestion and absorption of food and prana. It is referred to as the midpoint between earth and heaven because in the lower centres the awareness is oriented towards gross experience, but when it passes through manipura, higher ideals develop. Manipura is the midpoint between the physical body and the point where the yogic texts say that prana and apana have to be united. We can say manipura is the turning point from gross to subtle. It is symbolized by a bright yellow lotus of ten petals in which there is an inverted triangle and blazing red fire. The inner yantra represents the inherent fire element, and in the practice of swara yoga you concentrate on this inner yantra. Manipura is of great importance to the swara yogi for two reasons. One, because it is the centre where prana is stored, and two, because the goddess Lakshmi resides there. The Shiva Swarodaya says that Lakshmi blesses and protects the practitioner of swara yoga. She is the creative power of Lord Vishnu, the cosmic preserver, and the deity of wealth, prosperity and good fortune. The concept of Lakshmi issymbolic of the effects of activating manipura and stimulating the prana and consciousness to this level of vibration.

Anahata The cardiac plexus is the next important centre, which is known as anahata chakra. Ana means no, ahata means struck. In the heart centre is the unstruck vibration of the eternal nada. It is where the pulse of the universe and pulse of human existence can be experienced. The great tantric guru Gorakhnath said that by constant awareness of each breath, occurring 21,600 times day and night, you can experience the sound produced in the heart centre. Anahata is described as the residing place of the jivatma or individual soul. Thus, perceiving the prana in anahata means coming closer to your inner being. Anahata is symbolized by a pale blue lotus with twelve petals. Inside are two interlaced triangles, one pointing up, the other down. This yantra represents the air element. The swara yogi performs trataka on the yantra of the air element to realize the pranic potential in anahata and activate it.

Vishuddhi In the cervical plexus is vishuddhi. Vi signifies something great and beyond comparison. Shuddhi means purifier. Vishuddhi prevents toxins from circulating through the system. It has a direct influence on the throat, tonsils, vocal cords, thyroid and parathyroid glands. The yogic texts talk about a fluid which falls from a higher chakra and is retained in vishuddhi, where it becomes nectarine, generating vitality and longevity. But when this amrit falls further to manipura, it is burnt, causing eventual disease, old age and death. Vishuddhi appears as a smoky violet lotus with sixteen petals. In the centre is a white bindu, like the full moon, representing the qualities of vishuddhi and the ether element. It is also symbolic of the purer state of consciousness and prana operating at the high vibrational level of vishuddhi when it is activated. Vishuddhi is known as the 'great gate ofliberation' and in swara yoga trataka is practised on the yantra of the ether element to awaken its potential and open the gate.

Ajna Ajna chakra is very important in tantra and swara yoga. It is located at the top of the spinal column, in the region of the medulla oblongata. This centre is associated with the pineal gland and is known as the guru or command centre, because from ajna, intuition is transmitted to the lower centres and mind. Therefore, ajna is also known as the third eye, or the eye of intuition, the medium between the highest consciousness or guru and the ego or jivatma; between the higher brain faculties and instinctive brain functions. Ida and pingala merge with sushumna at ajna. Thus it is said that duality ceases at ajna, and so it has been called mukta triveni. In the Hindu tradition the merging of ida, pingala and sushumna at ajna is related to the confluence of the three holy rivers, Ganga, Yamuna and Saraswati. Ida and pingala represent the terrestrial rivers, Ganga and Yamuna. Sushumna lying deep within the spinal cord represents the subterranean Saraswati. These three rivers merge at Prayag in northern India just as the three nadis merge at ajna. The place where they converge is a very powerful energy centre, which awakens the higher creative force in man. The role of ajna is associated with the functions of the pineal gland. The pineal gland is connected to the pituitary gland, which produces a hormone that sets the whole endocrine system into operation and, in particular, controls growth and the activity of the sex glands. When the pineal gland functions, it acts like a lock on the pituitary gland. In most people certain parts of the pineal gland begin to degenerate after the age of eight. Then the pituitary gland comes into full play and the worldly personality develops. As long as the pineal gland remains intact however, certain functions within the pituitary gland are controlled. The pineal is the guru, the pituitary gland the disciple. This is the proper relationship between the two glands. When the relationship is reversed, then you have all types of emotional, mental, psychic and physical problems. In swara yoga, it is well known that this can be rectified by balancing ida and pingala at ajna. Furthermore, the pineal gland is affected by the light/dark cycles. Likewise, the swara and ida/pingala operate in accordance with these cycles, but if they are out of sequence, it indicates that something is disturbed in the energy circuit between mooladhara and ajna. The pineal gland enables the extrasensory perceptions like clairvoyance, clairaudience, telepathy, etc. to function. In swara yoga it is essential that these subtler faculties are developed, and a powerful method for stimulating them is trataka. The practice of trataka on the tattwa yantras and on your shadow (chhayopasana) stimulate ajna, though ajna is not specifically influenced by the individual tattwas because it is above the range of these elements. In fact, ajna is described as the seat of the subtlest tattwas, mahat or pure consciousness and prakriti, the cosmic creative power. In the practice of swara yoga a subtle state of mind is needed to understand the meaning and influence of the individual tattwas. Therefore, it is essential to develop ajna's full capacity.

BINDU VISARGA

Bindu visarga belongs to the seventh or highest loka of satyam, the plane of truth, and it also belongs to the causal body, or anandamaya kosha. It is said that when bindu visarga awakens, the cosmic sound of Om is heard and one realizes the source of all creation, emanating from the bindu point and crescent moon above the symbol of Om The power of the point or bindu has been known to mystics throughout the history of mankind. In tantra, each bindu, each particle of manifested existence is regarded as a center of power or shakti. This shakti is an expression of the underlying substratum of static consciousness. The aim of the tantric system is to bring about a fusion of Shakti - the individual manifested power, with Shiva - the inert, underlying universal consciousness

Sahasrara

Sahasrara Sahasrara is different from the other chakras in constitution and effect. When the kundalini shakti reaches this level, it does not belong to the realm of the animal or human awareness, it is purely divine. Sahasrara is located at the very top of the head and its functions are associated with the pituitary gland. It is the thousand-petalled lotus leading into eternal, infinite, supreme existence. It is the seat of pure consciousness. Mooladhara is the abode of kundalini shakti, and when it rises to sahasrara, where energy and consciousness remain together, illumination dawns. Then, under the influence of ajna, the force created from the meeting of these two is redirected down so that one experiences heaven on earth. Thus the yogi fulfils the meaning of yogaSahasrara is not a chakra as is often thought. Chakras are within the realm of the psyche. Consciousness manifests at different levels according to the chakra that is predominantly active. Sahasrara acts through nothing and yet again, it acts through everything. Sahasrara is beyond the beyond (paratparam) and yet it is right here. Sahasrara is the culmination of the progressive ascension through the different chakras. It is the crown of expanded awareness. The power of the chakras does not reside in the chakras themselves, but in sahasrara. The chakras are only switches. All the potential lies in sahasrara

THE PRACTICE

WHILE LISTENING TO ONE OF THE 2 AUDIO OR THE SINGLE TRACKS, YOU MEDITATE ON EACH OF THE CHAKRAS FROM 5 TO 10 MINUTES PER EACH, BEFORE STARTING OPEN AL THE CHAKRAS WITH THE MUDRAS

THEN START WITH THE FIRST CHAKRA AND THEN GO UP THE LADDER AFTER DEDICATING 5 TO 10 MINUTES ON EACH, ALWAYS DO THE SAME AMOUNT OF TIME FOR EACH EQUILIBRIUM IS OF OUT MOST IMPORTANCE

WHILE YOU MEDIATTE ON THE CHAKRAS YOU SHOULD STRIVE TO:

1) CHANT MENTALLY OR ALOUD THE CORRESPONDING MANTRA,2) VISUALISE THE YANTRA ( CHAKRA FIGURE FORM ) OR ITS COLOUR

3) KEEP YOUR EYES CLOSED THAT ARE LOOKING UP BETWEEN THE EYEBROWS

4) KEEP YOUR AWARNESS ALWAYS VIGILANT ( MEANING ALWAYS STRIVE TO KEEP YOURSELF AWAKE NOT DRIFTING WITH THOUGHTS, KEEP YOUR MIND TO THE TASK AT HAND MEANING TO YOUR INTENT THAT IS WHAT YOU ARE DOING AND WHAT YOU ARE ACHIEVING ( YOU THINK AWAYS THAT YOU ARE ACRIVARING AND EXPANDKNG YOUR CHAKRAS AND POWERS)5) THE MOST IMPORTANT OF ALL IS TO PENETRATE THE CHAKRA WITH YOUR WILL, YOU SHOULD ARRIVE TO FEEL THE PULSATION OF THE CHAKRA IN YOUR AURA, ( YOU ACHIEVE THIS IN THIS MANNER: AS IF YOU ARE TRYING TO MOVE AN OBJECT WITH YOUR MIND, YOU CREATE THAT PRESSION WITH YOUR MIND AND YOU KEEP IT LIKE THAT AND YOU DIRECT IT TO THE CHAKRA LOCATION PENETRATING IT WITH ALL YOUR WILL CONCENTRATED IN THAT POINT WHILE KEEPING YOUR INTENTION THAT IS ACTIVATION AND EXPANSION OF THE CHAKRA ( IF YOU DO ONLY THIS POINT YOU WILL GET THE MOST BENEFITS FROM THE PRACTICE, IF YOU HAVE TO DECIDE WHICH POINT THIS IS THE MOST CRUCIAL)