Kundalini Yoga Manual

Kundalini Yoga Teacher Training Course April 1 -April 30, 2016 The Kundalini is the mother of Yoga – Rudrayamala Tantra

Nada Yoga School

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The 5ord o !he Yoga, Tan!ra and Nada Sound7

Con!en!s Yoga prayer Ground rules

Sec!ion 1.

'n!roduc!ion

Sec!ion 2. 8ha! is Kundalini Yoga9 Sec!ion 3. The #is!or o Kundalini Yoga Sec!ion . The $hilosoph o Kundalini Yoga Sec!ion :. The Science o Kundalini Yoga Sec!ion 6. The $rac!ice o Kundalini Yoga Sec!ion . The *;periences on !he pa!h o Kundalini Yoga Sec!ion . $recau!ions a
Yoga $raer

Dharma Daham, Dharma Manas, Dharma Buddhi-Atman

Right care to body, feelings, mind and soul. Dharma Priya Jan, Dharma Serva Jan, Dharma Desh, Dharma Dhara

Right care to family, community, country and the earth. Dharma Neham, Dharma Ekam, Dharma Hee Gatisheelta

Let love, harmony and o sustain right care. Dharma Jeevan, Dharma Chetan, Dharma Hee Ananda Param.

Let right care bring the bliss of conscious living. Aum Asti Asti Asti

! a"rm this, ! a"rm this, ! a"rm this

>%?@N %@5*S ?= T#* KYTTC ConBden!iali!( Persnal in!rmatin shared "y mem"ers ! the #ru$ must "e ke$t %n&dential'

+u!ual respec! and a sincere co""i!"en! !o learn ro" one ano!her (ill #uide all $ersnal and #ru$ intera%tin. ) enhan%e #ru$ learnin#, mem"ers are en%ura#ed t share their ideas and e*$erien%es (hile kee$in# in mind the im$rtan%e ! all(in# time !r thers.

Sec!ion 1 +-

ntrdu%tin

Sec!ion 2 

/hat is 0undalini 1#a2

Sec!ion 3 3-+3

)he histry ! 0undalini 0undalini 1#a 1#a 0undalini and the Chakras in nn-ndian %ultures %u ltures

Sec!ion  +4-56

The philosoph o Kundalini Yoga Yoga eore !he
.Chakras and %reativity %reativity

=irs! Cen!re or %oo! Cha&ra or +uladhar cha&ra o dea!h7( :tin# and Beln#in# - Path ! Matter Second Cen!re or *nerg Cha&ra or Swadhis!han cha&ra o lie7( Se*, eelin#s= ?ur Natural sel!

=our!h Cen!re or #ear! Cha&ra or Anaha!a( >eelin#s, Dreams and Creativity - Path ! <ve and Devtin .Path .Path ! Shaman

=i!h Cen!re or Throa! Cha&ra or Dissudha( S%ien%e, Systems, Cmmuni%atin and E*$ressin - )he Path ! ntelle%t ./riter@s Bl%k

Si;!h Cen!re or Third *e Cha&ra or Ana( Death and Naked Duality Path ! nsi#ht .ndividuality and Alneness

Se4en!h Cen!re or Crown Cha&ra or Sahasrara( ndividuality, /hleness and /ellness - Arrivin# at the Peak ! Evlutin 'n4olu!ion The se4en 4ows o "arriage according !o !he cha&ras Cha&ras, rain and =u!ure o #u"ani!

Sec!ion : 55-4

The science o Kundalini Yoga *4olu!ion o !he #u"an rain

The *;pression o Consciousness .Physi%al Cns%iusness - Primal .Physi%al Cns%iusness )he :e$tilian :e$tilian Brain :t and Se* Chakra .Emtinal Cns%iusness  Mammalian Brain Slar and Heart %hakra .ntelle%tual Cns%iusness  Human Brain )hrat %hakra .E*istential Cns%iusness  )he E*$erien%e ! Disinte#ratin )hird eye %hakra ./itnessin# Cns%iusness  nte#ratin and /hleness Cr(n %hakra

Sec!ion 6 6-+6

The $rac!ice $rac! ice o Kundalini Yoga Yoga The !en prac!ices or Kundalini Yoga +. Natural Ethi%s - sel!-%are sel!-%are and %are !r thers . Sel!-0n(in# Sel!-0n(in# - studyin# the "k ! li!e . Puri&%atin Shathkarma 3. /rshi$ and Prayer 4. >astin# and Pil#rima#e 6. 1#a Pses 5. Breathin# E*er%ises Pranayama . Bandhas l%ks . Mudras #estures +F. Meditatin

1. Na!ural *!hics E Sel!-%are and Care !r ?thers Sel!-Care Slee$ >d

E*er%ise :elatinshi$s /rk Hme Mind-"dy $ra%ti%e

2. S!uding !he oo& o 5ie E Sel-Knowing nnate nature r Prakirti )he )hree Basi% Cnstitutinal )y$es )y$es Earth r Parasym$atheti% >ire r inter!a%e ! $arasym$atheti% and sym$atheti% /ind r Sym$atheti%

3. Sha!h&ar"a +. Neti . Dhauti . Nauli 3. Basti 4. 0a$al a$al"h "hat atii 6. )ratak atak

. 8orship and $raer :. $ilgri"age and =as!ing 6. Yoga poses Siddhasana 7arasana r diamnd $se Sukhasana r easy $se Slee$ Pse Bindu Pint 1#a Suun Mvements t A(aken Ener#y and the Chakras

. rea!hing or $ranaa"a Sushumna Breathin# Cns%ius dee$ "reathin# thru#h ea%h %hakra

>ull 1#i% Breath ayi Anulm-7ilm r Nadi Shdhan r Alternate Nstril Breathin# 0a$al Bhati #l(in# !rehead Bhastrika "ell( "reathin# 0alaayi Breath r the Breath ! Disslutin

.andhas or loc&s Mla r rt Bandha !r l(er "dy ddiyana r mvin# u$ Bandha !r middle Jalandhara Bandha r thrat l%k !r u$$er "dy

.

+udras

10. +edi!a!ion .A(areness ! the Chakras and Ener#y .Meditatins !rm 7ian Bhairava )antra .A(areness ! the S$ine and the Nadi nside it .Be%min# a(are ! the s$ine and nadi in it li#ht :isin# in the S$ine .S$ark ! rm the niversal t the ndividual .Sund meditatins .Bia mantra !r %hakras .)antri% mantras

$rac!ice !o awa&en !he in4idi4idual cha&ras Ana r third eye %enter 7issudha r thrat %enter

Anahat r heart %enter Mani$ura r slar %enter S(adhisthan r se*Iener#y %enter Mladhar r rt %enter

Sec!ion  +5-+6F

*;periences o Kundalini and Cha&ras *;periencing !he process 1#a 0undalini $anishad Hath 1#a Pradi$ika Sant Gyansh(ara :amkrishna Paramhansa Shirdi Sai Ba"a J 0rishnamurti G 0rishnamurti

Pandit G$ikrishna Jivasu  Sudden a(akenin#

So"e o !he co""on s"p!o"s and signs o !he Kundalini awa&ening *;periences on !he $a!h o Kundalini Yoga E The Bnal resul!s )he Healthy E# )he Sul r Jeevatma

:eali8atin ! the universal sel! Natural Bein# Sahaa

Sec!ion  +6+-+6

$recau!ions a
Sec!ion  +6

=ur!her %eadings

+

Sec!ion 1 'n!roduc!ion 0undalini 1#a is Param 1#a r the su$reme 1#a. t is an%ient yet %ntem$rary as it %an "e e*$lained in terms ! s%ien%e (ithut "rin#in# any reli#in t de&ne it. ts tea%hin#s n themes like nn-dual %ns%iusness as (ell as the nature ! the material (rld are linked (ith ea%h ther. ?ne as$e%t ! these tea%hin#s %n%erns the kn(led#e ! Braham, (hi%h is "eynd s$a%e and time, (hile the ther as$e%t tea%hes us a"ut the "rain and the "dy. )hese tea%hin#s %nne%t the inner and uter (rld. n 0undalini 1#a nthin# is an illusin and even the Maya r im$ermanen%e is real. >rm human ima#inatin t the ultimate )ruth, all is aKrmed and nthin# ree%ted. Em"edded in it is the essen%e ! all ther 1#as, all reli#ins, s$iritual $aths and $hils$hies. )here is never a %ndemnatin ! the "dy r human (eaknesses. /hat makes us !all %an elevate us. /hat is $isn %an "e%me ne%tar. /hat makes ill %an %ure us. )he $ath ! $ain and srr( "e%mes a $il#rima#e. Bdy, mind, sul, Gd and "eynd Gd all are sa%red and $art ! the same ne mvement ! )ruth. By kn(in# and $ra%ti%in# 0undalini 1#a nt nly d (e reali8e the Braham "ut als #ain the kn(led#e ! this (rld, its $ast, $resent and !uture. /e %an then understand its $liti%s, e%nmy, s%ien%e, %n;i%ts and %ulture. /e %me t understand evlutin and invlutin in (hi%h %ns%iusness !lds ver u$n itsel!. /e "e%me like s$iders in the %m$le* (e" ! li!e and the (rld. /e %an enter and e*it (ithut entan#lin# urselves in the %m$le*ity ! the (rld. /e reali8e Hath 1#a thru#h the &rst t( %hakras and 0arma 1#a thru#h the third. )he !urth %hakra hel$s us t reali8e Bhakti 1#a and thru#h the &!th (e reali8e the 7edanta, Buddha %ns%iusness and Patanali@s :a 1#a. n si*th %hakra (e see the %sms as it is and in the seventh (e e*$erien%e Guru 1#a, (here (e are #uided "y ur (n inner Guru r tea%her. >rm the Geeta t the $anishads, !rm Nirvana t )a, !rm Su&sm t the 0a""alah- all %an "e understd thru#h 0undalini 1#a. /hat is re!erred t as 0undalini 1#a n(, (as $reviusly kn(n as


sha$e ! a %il, like a ser$ent. /hen a(akened the 0undalini is un%iled and strai#htens u$ like a ser$ent and mves thru#h the %hakras. )his is (hy it@s als kn(n as Ser$ent P(er. Sme %mmentatrs %nne%t the (rd 0undal (ith Kanda r the sa%ral area ! the s$ine (here the ener#y ! 0undalini lies drmant. ?thers relate it t the Kund, the $it r the $la%e (here the &re %eremny in $er!rmed, "e%ause the nature ! 0undalini is &re.



Sec!ion 2 8ha! is Kundalini Yoga9 /hen the ener#y ! %ns%iusness r the %ns%iusness-!r%e, kn(n as Shiva-Shakti r Purusha-Prakirti, takes the !rm ! an individual li!e, it@s %alled 0undalini. 0undalini #verns li!e thru#h the %hakras. Be%ause ! Avidya r i#nran%e, nly a !ra#ment ! the 0undalini %ns%iusness-!r%e remains a%tive in us (hile the rest lies drmant in the !rm ! a %il. Althu#h even $artially a%tive 0undalini is enu#h t sustain li!e, it %auses us t live in a state ! e# and in se$aratin !rm the rest ! the %sms. )he e# %auses us t endlessly %y%le thru#h srr( and y. As Sadhana r s$iritual e9rt diminishes ur i#nran%e, 0undalini is a(akened and makes the %hakras !ully a%tive. )he a(akenin# and a%tivatin ! 0undalini and the %hakras "reaks the %y%le ! the (rld and the mind and "dy unite. Jivatma r sul is e*$erien%ed and the individual #ets #lim$ses ! Shiva r $ure %ns%iusness. )his is the &rst reali8atin n the $ath ! 0undalini 1#a. ! the $r%ess %ntinues, the Jivatma r sul %mes t its !ull reali8atin ! the %smi% Shiva-Shakti r Purusha-Prakirti r Paramatma r nn-dual %ns%iusness. )his is !ull reali8atin in 0undalini 1#a.

3

Sec!ion 3 The his!or o Kundalini Yoga )he stry ! 0undalini 1#a is the stry ! a #ddess, "e%ause 0undalini re$resents the !eminine as$e%t ! the %sms. t is als dire%tly %nne%ted t the )antra. 0undalini and the Chakras are an inte#ral $art ! )antra. )he aim ! tantri% $ra%ti%e is t a(aken the 0undalini and the %hakras. As a $ra%ti%e )antra is $re-histri%, h(ever (ritten and $i%trial re%rds ! its e*isten%e a$$eared mu%h later.

20,000 C )his is the earliest &ndin# ! the mther #ddess &#urine !rm the Pa%hmari hills in Madhya Pradesh, ndia.

:,:00 C Many !emale &#urines (ere dis%vered at the e*%avatin in Meher#arh, Pakistan.

3000 C E 'ndus-Saraswa!i Ci4iliFa!ion )he earliest eviden%e ! 0undalini and )antra %mes !rm a seal !und in the ruins ! the ndus-Saras(ati %ivili8atin. )he seal is mre than &ve thusand years ld FFF BC. n this seal a man is sittin# %rss le##ed (ith an ere%t $hallus. )he ere%t $hallus is a sym"l ! Shiva and als ! the a%tive ener#y ! se*. H(ever, in the seal the ere%t $hallus is $intin# u$(ard (hi%h means that the ener#y is ;(in# u$(ard in reverse dire%tin rather than d(n(ard, (hi%h is the #al ! )antra and 0undalini $ra%ti%e. 1#is (h are a"le t reverse the ;( ! se*ual ener#y u$(ard are %alled rdhav :etasL Urdhav means u$(ard and Reta means ;(.

1:00 C* - Dedas and @panishads Althu#h there is n dire%t mentin ! 0undalini in :i# 7eda, there is a des%ri$tin ! Sma. Soma, (hi%h (as n%e thu#ht t "e the ui%e !rm a $lant, is n( understd t "e the ne%tar $rdu%ed in the "dy durin# a 0undalini a(akenin# at the Bindu %hakra. Sma is als the mn shinin# n

4

Shiva@s !rehead. ts %l radian%e ;ds the "rain and "dy "rin#in# "liss, (isdm and the !eelin# ! the immrtality ! $ure %ns%iusness. Sme say that the 7edi% stry ! 7ishnu, in (hi%h he %rssed the %sms in three ste$s, indi%ates the three %ils ! 0undalini. Beynd the three %ils lies anther hal! %il (hi%h is a"ut trans%endin# the %sms. Chand#ya $anishad (hi%h is an lder $anishad and %m$sed "e!re Buddha, says that Prani% ener#y 0undalini #uards the dr ! the %elestial (rld. 0undalini is mentined in Yajurveda (hi%h (as des%ri"ed in detail in Advaya Taraka and Yoga Kundalini Upanishad. Althu#h the Yoga Kundalini Upanishad is as ld as Yajurveda, it (as %m$iled in the +5th %entury. t des%ri"es the %hakras and the #al ! 0undalini a(akenin# (hi%h is t e*$erien%e the nn-dual Brahman. n 7arah$anishad, 0undalini is %alled the su$reme $(er. 0undalini is als

mentined in Sam 7eda thru#h 1#a Chudamani $anishad. )he time !r the %m$ilatin ! )he $anishad is nt %lear, "ut it (as a!ter Patanaali@s :a 1#a.

!h Cen!ur Adi Shan&arachara -207 Adi Shankara%harya (as a #reat Jnana 1#i and $hils$her (h, in his shrt li!e s$an !  years, (rte %mmentaries n )he $anishads and "ru#ht the $hils$hy ! 7edanta t the !re!rnt ! s$iritual dis%urse. )his in;uen%ed the #r(th ! Sanatan Dharma. He als aKrmed the s$iritual unity ! ndia "y esta"lishin# !ur Maths r ashrams in !ur %rners ! ndia and started the Dashnami se%ts ! mnks (hi%h "e%ame a vehi%le !r the s$read ! the 7edanta tea%hin#s, nt nly in ndia, "ut all ver the (rld. Adi Shankara%harya, aln# (ith sa#e Push$adanta (rte the !amus (rk )he Saundarya
Ti
6

)i"etan Buddhism is mainly )antri% in its nature and is %alled Vajrayana r diamnd $ath. t des%ri"es 0undalini and the %hakras, "ut (ith a di9erent name )umm &re@ (hi%h in additin t $hysi%ally (armin# the "dy, takes an individual t the hi#her s$iritual reali8atins.

Kash"iri Sha4is" Kashmiri Shavism is a nn-dualist )antri% Shaiva traditin !rm 0ashmir (hi%h %ame int $rminen%e in the  th %entury. ts main tea%hers (ere 7asu#u$ta and A"hinava#u$ta. A"hinava#u$ta (rte Tantraloka and Tantrasar , the mst im$rtant (rks ! 0ashmiri Shavism. n 0ashmiri Shavism 0undalini is held in hi#h esteem as is aKrmed "y the !ll(in# (rds= 0undalini shakti is the %n%ealin# and revealin# ener#y ! <rd Shiva. Para su$reme 0undalini is the heart and e*isten%e ! ShivaL in !a%t it is the li!e and #lry ! Shiva, it@s Shiva himsel!.O  Kashmir Shaivism, the Secret Supreme Tan!rasad
)antrasad"hava, Gyanarva )antra,
10!h Cen!ur Tan!ra Althu#h )antras are ld, their arti%ulatin and des%ri$tin tk n a de&nitive !rm "y the +F th %entury and many ! them (ere %m$lied durin# the same $erid. )antras %ntain e*tensive des%ri$tins ! 0undalini. A"hinav Gu$ta in his (rk TantraAlok distin#uished "et(een Purna 0undalini, Prana 0undalini and rdhava 0undalini. !urna Kundalini is a ttal divine !r%e. !rana Kundalini, as the name de$i%ts, is nly a"ut li!e !r%e and Urdhava Kundalini is the u$(ard mvement ! the drmant li!e !r%e in the !rm ! a ser$ent.

Yoga Dashis!ha Yoga Vashistha is ne ! the mst "eauti!ul and $r!und "ks ! inte#rated s$irituality !rm ndia. ts $hils$hy (as $r$unded thusands ! years a#, "ut the ldest availa"le manus%ri$t (as (ritten in the +Fth %entury AD.

5

t is as%ri"ed t sa#e 7almiki, the authr ! :amayana. n 1#a 7ashistha, :ishi 7ashistha #ives s$iritual instru%tins t Prin%e :ama. t %ntains the synthesis ! nn-dualisti% 7edanta and 1#a. n 1#a 7ashistha, Guru 7ashistha says that 0undalini is the seat ! a"slute kn(led#e. )he a(areness ! the $resen%e ! this $rimrdial 0undalini ener#y (ithin the human "dy (as %nsidered "y the sa#es and saints t "e the hi#hest kn(led#e $ssi"le. 0undalini as li!e !r%e !un%tins in the "dy and is %m$sed ! the &ve elements. t is this same 0undalini (hi%h is als kn(n variusly as the %nditined r limited mind, iva, mvement ! thu#ht, intelle%t r the determinin# !a%ulty and e#-sense, !r it is the su$reme li!e-!r%e in the "dy and %nstitutes the varius levels ! %ns%iusness.

$ada&a-$anca&a !adaka !ancaka %ntains the des%ri$tins ! the %hakra %enters and related $ra%ti%es t a(aken the 0undalini and Chakras. A%%rdin# t this te*t the %hakras are the emanatins ! %ns%iusness and ener#y !rm Brahman (hi%h #radually turns %n%rete, %reatin# these distin%t levels ! %hakras, and (hi%h eventually &nds its rest in the Muladhara %hakra.

>ora&sha Sha!a&a" "oraksha Shatakam is the (rk ! Grakshanath and des%ri"es in details h( t a(aken the %hakras and 0undalini. Grakshanath (as a +Fth %entury Nath y#i, %nne%ted t Shaivism and Hath 1#a. He (as the mst im$rtant dis%i$les ! Matsyendranath, the !under ! Hath 1#a. )he name Hath 1#a is derived !rm t( (rds #a and Tha (hi%h means sun and mn. )his indi%ates that the #al ! Hath 1#a is t a(aken the !ingla r the sun and $da r the mn nadis and t take their ener#y t Sushumna, the %entral %hannel in 0undalini 1#a.

13!h Cen!ur Yoga Yana4al&a Yoga Yajnavalkya "e%ame an ins$iratinal and !undatinal te*t !r many Hath 1#a (rk in%ludin# 1#a-0undalini, 1#atattva and Hath 1#a



Pradi$ika. t is attri"uted t the sa#e 1anavalkya and is a dial#ue "et(een 1anavalkya and the rishika Gar#i.

>aneshwari "yanesh%ari is a "k (ritten "y the (ell kn(n saint !rm Maharasthra, Sant Gyansh(ara. )he si*th %ha$ter ! the "k des%ri"es kundalini in (hi%h Sant (rites that 0undalini is the #reatest ! all ener#ies. /ith the in;uen%e ! this ener#y, the "dy "e%mes $ure and #l(s. Everythin# in the "dy "e%mes symmetri%al and the eyes are "ri#ht and !ull ! radian%e.

1:!h Cen!ur #a!h Yoga $radipi&a Hath 1#a Pradi$ika is a %lassi%al te*t n Hath 1#a. t (as (ritten "y S(ami Svatmarama, a dis%i$le ! the #reat Grakshanath ! Nath Sam$radya. #ath Yoga !radipika is ne ! the "est (rks t learn a"ut 0undalini. A%%rdin# t #ath Yoga !radipika - 0undalini is aslee$L %lsin# the dr ! the Sushumna. She slee$s a"ve the Kanda, (here the Nadis unite. She #ives li"eratin t the 1#i and "nda#e t the !l. Anyne (h kn(s her kn(s 1#a. #ath Yoga !radipika des%ri"es asanas, $ranayamas, mudras and "andhas in

details. Hath 1#a "ru#ht the $hysi%al "dy t the !re!rnt ! 1#a !r the &rst time and sh(ed that the "dy %an "e the dr t the divine and %an li"erate us. n many reli#ius traditins the "dy is %nsidered an "sta%le t enli#htenment, "ut in Hath 1#a it is seen as the means t Mksha. Mst ! the %mmn asanas and $ranayamas in %urrent y#a $ra%ti%e %me !rm Hath 1#a.

>uru Nana& t is said that Guru Nanak mentined 0undalini. t is des%ri"ed in "uru "ranth Sahi&.

16!h Cen!ur Shri-Ta!!4a-Cin!a"ani Shri Tattva 'intamani (as (ritten "y S(ami Purnananda. ts si*th %ha$ter is %alled the Sat'hakra(irupana r e*$lratin int si* %hakras r %entres.



)he "k des%ri"es the %hakras and $ra%ti%es used t a%tivate them in #reat detail. t als des%ri"es the e*$erien%es ! 0undalini mvin# thru#h the %hakras.

1!h Cen!ur >heranda Sa"hi!a "heranda Samhita is ne ! three %lassi%al te*t "ks a"ut Hath 1#a. )he ther t( are #ath Yoga !radipika and Shiva Samhita. t is the y#a manual that (as tau#ht t Chanda 0a$ali "y Gheranda. A%%rdin# t the "herand Samhita, )he Great Gddess 0undalini, (h is the $rimrdial ener#y ! the Sel!, slee$s in the re#in ! se*. t has the sha$e ! a snake %iled three and a hal! times. As ln# as it remains aslee$, Jiva, the individual s$irit, (ill "e limited in its a%tins, and true kn(led#e (ill nt "e a%%essi"le. But like the ri#ht key that may unl%k a dr, Hath 1#a %an unl%k 0undalinis dr and all( the sel! t e*$erien%e the unin (ith Brahman and t rea%h the &nal state.

Shi4a Sa"hi!a Shiva Samhita des%ri"es varius Nadis, ten ty$es ! Pranas, ei#hty !ur asanas and ther y#a $ra%ti%es t a(aken 0undalini.

1!h Cen!ur %a"&rishna $ara"hansa 136-167 :amakrishna Paramhansa (as a uniQue sa#e (h (as a"le t rea%h the state ! sel!-reali8atin thru#h many $aths in%ludin# slami% and nndualisti% $ra%ti%es. He als, thru#h his !amus dis%i$le S(ami 7ivekananda, revived Sanatan Dharma in ndia and all(ed it t s$read thru#hut the (rld. :amakrishna Paramhansa (as initiated int )antra "y a !emale tea%her, Bhairavi and, e*$erien%ed 0undalini. He !ten used t dis%uss h( this ener#y %an "e a(akened in &ve (ays. He stated that it %an "e like a snake, "ird, &sh, mnkey and an ant. He als said - /hen the 0undalini rises t the Sahasrara and the mind #es int Samadhi, the as$irant lses all %ns%iusness ! the uter (rld. He %an n ln#er retain his $hysi%al "dy. ! milk is $ured int his muth, it runs ut a#ain. n Rthis state the li!e"reath lin#ers !r t(enty-ne days and then $asses ut.O

+F

Shirdi Sai a
Swa"i Nig"ananda 10-13:7 S(ami Ni#mananda (as !rm eastern ndia and (as a nn-dualisti% sa#e. A%%rdin# t him i! early $ra%ti%es are $er!e%ted, the su%%eedin# ste$s (ill yield lastin# results. )he sadhaka enters int samadhi as a matter ! individual e*$erien%e, in%ludin# the a(akenin# ! 0undalini. )he u$(ard and d(n(ard mtin ! 0undalini is %alled Sampragyant Samadhi

Gohn 8oodroHe 16:-1367 Jhn /dr9e (as an En#lishman and himsel! nt a master ! 0undalini reali8atin. H(ever, his s%hlarly study ! )antra and 0undalini, as (ell as "ks in En#lish n the same su"e%t hel$ed t translate and transmit the kn(led#e ! the )antri% system and ! 0undalini 1#a. His !amus (rk, The Serpent !o%er, still remains an e*haustive and $r!und study ! 0undalini and the Chakras.

20!h Cen!ur $ara"hansa Yogananda 13-1:27 Paramahansa 1#ananda (as an ndian 1#i (h mi#rated t )he nited States and "ru#ht ndian s$irituality t the (est. He !ll(ed the trail ! S(ami 7ivkeananda. His "k Auto&iography o) a Yogi is ne ! the mst $$ular "ks n 1#a and des%ri"es his 0riya 1#a in detail. 0riya 1#a is "ased n the Chakras and ener#y. A%%rdin# t 1#ananda, 0riya 1#a is Rthe unin y#a (ith the n&nite thru#h a %ertain a%tin r rite kriya. )he Sanskrit rt ! kriya is kri, t d, t a%t and rea%t. )he 0riya 1#i mentally dire%ts his li!e ener#y t revlve, u$(ard and d(n(ard, arund the si* s$inal %enters medullary, %ervi%al, drsal, lum"ar, sa%ral, and %%%y#eal $le*uses....O.

++

Sri Auroinally, the 1#i a%Quires at a %ertain sta#e ! devel$ment the $(er ! a"andnin# his "dy de&nitively (ithut the rdinary $henmena ! death, "y an a%t ! (ill, r "y a $r%ess ! (ithdra(in# the $rani% li!e-!r%e thru#h the #ate ! the u$(ard li!e-%urrent udana, $enin# !r it a (ay thru#h the mysti% "rahmarandhra in the head.O n ther $la%es he talked a"ut the des%ent ! the same Shakti r !r%e.

+o!her o $ondicherr 1-137 Mther ! Pndi%herry (as the s$iritual %m$anin ! Sri Aur"ind. A%%rdin# t her= it 0undalini is Shakti. Sme re%eive it !rm a"veL !r thers, it rises !rm "el(. As  n%e tld yu, the ld system al(ays $r%eeds !rm "el( u$(ards, (hile Sri Aur"ind $ulls !rm a"ve d(n(ards. )his "e%mes very %lear in meditatin (ell, in y#a, in y#i% e*$erien%e= !r thse (h !ll( the ld system, it@s invaria"ly the kundalini at the "ase R! the s$ine risin# !rm %enter t %enter, %enter t %enter, until the ltus "ursts $en here. /ith Sri Aur"ind, it %mes like this des%endin# >r%e and then settles here a"ve the headL it enters, and !rm there it %mes d(n, d(n, d(n, every(here, t the very "ttm, and even "el( the !eet  the su"%ns%ient  and l(er still, the in%ns%ient.

G Krishna"ur!i 1:-167 0rishnamurti, a #reat sa#e and $hils$her ! the Fth %entury le!t a dee$ im$a%t n mdern s$irituality. He shunned r#ani8ed reli#ins and the rle ! a Guru in sel!-reali8atin. His statement, ...)ruth is a $athless landO...and that his missin is ...t set man a"slutely and un%nditinally !reeT- are the essen%e ! his tea%hin#s.

+

)hru#hut his li!e J 0rishnamurti e*$erien%ed the !r%e r ener#y and he %alled this e*$erien%e the $r%ess@. t is des%ri"ed in his "i#ra$hies (hi%h (ere (ritten "y Mary
@> Krishna"ur!i 11-2007 . G. 0rishnamurti, (as an ndian sa#e (h Questined anythin# (hi%h (as related t s$irituality and enli#htenment. >r him it (as nt Nirvana r Mksha "ut the !reedm ! the "il#i%al "dy !rm the thu#hts and kn(led#e (hi%h (as the mst im$rtant #al ! human li!e. He ree%ted the very "asis ! thu#ht and in din# s ne#ated all systems ! thu#hts and kn(led#e. /hile #in# thru#h 0undalini like %han#es in his "dy, his !riends "served that= $ and d(n his trs, ne%k and head, at thse $ints (hi%h ndian hly men %all chakras, his !riends "served s(ellin#s ! varius sha$es and %lrs, (hi%h %ame and (ent at intervals. ?n his l(er a"dmen the s(ellin#s (ere hri8ntal, %i#ar-sha$ed "ands. A"ve the navel (as a hard, almnd-sha$ed s(ellin#.O

Swa"i Si4ananda 1-1637 S(ami Sivananda (as a 1#i and s$iritual tea%her (h !unded The .ivine Li)e Society and the Sivananda Ashram in :ishikesh ndia. Sivananda 1#a, (hi%h is a $$ular !rm ! 1#a, is "ased n his tea%hin#s. He (as a versatile (riter and (rte many "ks n s$iritual su"e%ts.

$andi! >opi&rishna 103-17 t (uld "e n e*a##eratin t say that G$ikrishna revived the interest in 0undalini in mdern times. He (as an a%%m$lished 0undalini master and tau#ht and (rte !rm dire%t e*$erien%e. His tea%hin#s in%lude nt nly the dire%t e*$erien%e ! 0undalini, (hi%h he had !r many years, "ut als the im$rtan%e ! 0undalini !rm a "il#i%al, s%ienti&% and evlutinary $ers$e%tive. He des%ri"es varius as$e%ts ! 0undalini in many lu%idly (ritten "ks in%ludin# Kundalini+ !ath to #igher 'onsciousnessO

Swa"i +u&!ananda 10 E 127

+

S(ami Muktananda (rte a num"er ! "ks n 0undalini shakti. His aut"i#ra$hy entitled The !lay o) 'onsciousness /chitshaktivilas0 des%ri"es his (n 0undalini e*$erien%es in detail.

Swa"i Sa!ananda Saraswa!i 123-2007 S(ami Satyananda (as a dis%i$le ! S(ami Sivananda ! The .ivine Li)e Society . He (rte many "ks a"ut tantra and 0undalini.

Yogi haan 12-2007 1#i Bhaan (as a 0undalini y#a tea%her in SA.

Kundalini and !he Cha&ras in non-'ndian Cul!ures SuBs" Latai)esitta are $sy%h-s$iritual r#ans r, !a%ulties ! sensry and su$rasensry $er%e$tin n the Su& $ath. )hese si* levels ! states and e*$erien%es are $arts ! the Sel!, in a similar manner t the (ay r#ans are $arts ! the "dy.

Ka<
Chris!iani! )he "k The $nterior 'astle "y St. )eresa ! Avila des%ri"es seven mansins t e*$lain the seven states ! %ns%iusness, (hi%h a $ersn e*$erien%es n the s$iritual $ath t the sul. Sme Christian mysti%s have re!erred t these ener#y %enters as stars. )he seven mansins, and sa%raments trans%end reli#ius "undaries and des%ri"e a rad ma$ t a hi#her %ns%iusness.

China Taois"

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n )aism, 0undalini and the Chakras are re!erred t as .antians. A%%rdin# t M%Evilley, )he )aist al%hemists ! China tau#ht te%hniQues t !r%e the semen u$ the s$ine t the "rain, (here it (as e*$e%ted t nurish &elds ! %inna"ar, leadin# t the al%hemi%al trans!rmatin ! the mind.O

>reece A%%rdin# t M%Evilley, kn(led#e akin t 0undalini and Chakras (as $ervasive in Gree%e. n Plat@s Timaeus he des%ri"es the divine seed (hi%h resides in the "rain and ;(s d(n the s$inal %lumn t(ards the se*ual r#ans. He dis%usses t( hidden %hannels (hi%h ;( aln#side the s$inal %lumn. )he Greeks re!erred t the s$inal %lumn as the Hly tu"e  hiera surin1 . )he Pytha#rean and ?r$hi% s%hls tau#ht that semen %mes !rm "rain and is ! ne su"stan%e (ith the s$inal marr(. Di#enes ! A$$lnia, as Quted "y Aristtle, is als said t have re!erred t the t( au*iliary %hannels "eside the s$inal %lumn.

%o"ans n :man mythl#y, (e &nd As%le$ius, the #d ! healin#. He is seen hldin# a sta9 (hi%h is ent(ined (ith a ser$ent.

*gp! M%Evilley %ites the myth ! ?siris in an%ient E#y$t. ?siris, the #d ! the a!terli!e, is said t as%end t heaven ver the s$inal %lumn ! his mther, the #ddess Nut, the verte"rae "ein# used as the run#s ! a ladder. )his is similar t the 1#i% %n%e$t ! Enli#htenment. :i%hard ?nians in his "k The 2rigins o) 3uropean Thought su##ests that the %lumn re$resents the s$ine ! ?siris (hi%h (as (rshi$$ed as an amulet ! li!eO, indi%ates the same idea. A%%rdin# t ?nians, the vital ;uid in E#y$tian i%n#ra$hy is re$eatedly sh(n as "ein# transmitted either "y layin# the hand n the t$ ! the s$ine r $assin# it d(n the s$ine. )he $harah@a %r(n had a ser$ent raeus (hi%h re$resents the #ddess /adet.

+esopo!a"iaISu"eria n analy8in# the eviden%e a%rss ther an%ient %ultures, M%Evilley als %ites the Gudea vase (hi%h sh(s t( ser$ents intert(ined arund a %entral a*is,

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their "dies tu%hin# ea%h ther at seven knt-$ints. )his is e*a%tly h( the Sushumna and its t( au*iliary %hannels are arran#ed.

Arica n many $arts ! A!ri%a $e$le dan%ed t a(aken (um eQuivalent t 0undalini in rder t e*$erien%e Kia, r the state ! trans%enden%e.

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Sec!ion  The $hilosoph o Kundalini Yoga

eore !he eginning...@n&nowa
)here (as n death then, nr eternity, n ni#ht r day. )he ?ne "reathed (ithut "reath n its (n and there (as nthin# "eynd.

Darkness (as envel$ed "y darkness all (as /ater indis%riminate )he ?ne (as hidden "y the 7id stirred thu#h, "y the !r%e ! heat.

<ve arse in the "e#innin#, the $rimal seed ! mind )he Seers, sear%hin# in their (ise hearts, !und the "nds ! Bein# in Nn"ein#.

)heir rays ! visin s$read a%rss the "th /hat (as a"ve s (as "el(2 Bearers ! seed and the mi#hty !r%es, e9rts "el( and sa%ri&%e a"ve.

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/h really kn(s2 /h %an tell the )ruth2 /hen%e (as it "rn2 /hen%e it !rmed2 Even the Gds a$$eared later /h then kn(s (hen it s$ran#2

/hen%e this (as %reated, Did it %reate itsel! r nt, the ?ne (h lks !rm the hi#hest heaven, that surely kn(s - r may"e...He desn@t kn(.

&asadiya 'u(ta from Rig )eda

'n!roduc!ion n s%ien%e, (hi%h deals (ith matter and ener#y, seein#@ is ! $aramunt im$rtan%e. ! a s%ientist %an@t see an "e%t r event dire%tly thru#h the eyes, r indire%tly n the s%reen, r n a $ie%e ! $a$er, then it desn@t e*ist. >urthermre, that a%t ! seein# has t "e %n&rmed "y many. )he a%t ! seein# "y an individual is nt enu#h and is merely an ane%dte (hi%h may r may nt "e true. S re$li%atin# the seein# is the essen%e ! s%ien%e. Seein# has t "e shared in rder t "rin# trans!rmatin in the material (rld. >r e*am$le, i! a $atient %m$lains a"ut nt !eelin# (ell@, the d%tr (ill su##est many tests t arrive at a dia#nsis. )hse tests are nt e*%lusively analy8ed "y a sin#le d%tr "ut "y many ther health $r!essinals su%h as a $athl#ist r a s$e%ialist. ! all the tests are nrmal, then the d%tr may say that the $r"lem is in the $atient@s head, (hi%h means it is in the mind r is ust a !eelin# rather than in the "dy. )his als means that $r"lem may nt "e real "ut ima#ined. But in s$irituality !eelin#@ is ! main im$rtan%e, "e%ause it e*$lres the realm ! %ns%iusness and %ns%ius trans!rmatin (ithin. Seein# is re%#ni8ed, "ut may "e %nsidered an illusin. ?ur mind %an $re%t its (n %ntent and see thin#s (hi%h are either nt there r even i! they are there, they are nt seen as they are, "e%ause ur $er%e$tin is %nditined. ?ur !ears, su9erin#, %n;i%t, #uilt, ealusy, ha$$iness, meanin# in li!e, lve and !ul&llment are all !eelin#s. Nirvana, enli#htenment, li"eratin, Gd e*$erien%es are als !eelin#s "eynd rdinary !eelin#s, and are e*$erien%ed

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"y an individual in slitude. N ne !rm utside %an "serve these !eelin#s. >eelin#s %an "e ver"ali8ed "ut nt shared. )husands ! years a# (hen dead "dies (ere nt disse%ted, and (hen sur#ery (as rarely dne, kn(led#e ! human $hysil#y and anatmy (as "ased n !eelin#s ! ener#y ;(in# (ithin varius $arts ! the "dy and r#ans. )he ;( ! the ener#y (as %alled Prana, Chi r 0i. By $ersistent "servatins n the !eelin#s ! ener#y ;( (ithin the "dy, $e$le (ere a"le t %m$rehend the !un%tinin# ! the "dy in%ludin# the inner r#ans. )hese !eelin# "servatins "e%ame the !undatin ! an%ient healin# systems. n a (ay, mst healin# in an%ient time (as ener#y healin#. ?ut ! all r#ans and systems in the "dy, the "rain and the nervus system are the mst sensitive. /e %an !eel the ener#y ;( in them mre %learly and strn#ly. n a %alm state, it@s easier t ma$ ut the $ath(ays ! ener#y ;( in ne@s "rain and nerves. )he ma$s ! these $ath(ays sl(ly "e%ame the systems ! Nadis and Meridians. Ener#y ;(s in the "rain and nervus system "e%me $arti%ularly strn# durin# s$iritual a(akenin#. )he s$iritual $r#ress is the result ! %han#es in the "il#y ! the "rain and nervus system. Bil#y evlvesL nt the %ns%iusness. At any $int all $ssi"le mdes ! %ns%iusness are availa"le t any livin# r#anism. But the state ! the "rain and "dy determines i! an individual (ill "e a"le t tune int the di9erent dimensins ! %ns%iusness r nt. A mre evlved "rain and "dy a%%ess hi#her levels ! %ns%iusness. A $ersn (alkin# a d# (ill have a di9erent e*$erien%e than the d#. Althu#h the e*ternal envirnment is the same, their $er%e$tin and %ns%iusness (ill "e di9erent, "e%ause their "rains are tunin# int di9erent realities. n uni%ellular r#anisms like the ame"a, the "rain is s$read thru#hut the %ell. )he (hle %ell is a "rain. n multi-%ellular and mre %m$le* li!e !rms, the "rain starts t take sha$e in the !rm ! nerve %ells. As evlutin $r#resses, the "rain "e%mes a distin%t r#an, su%h as in earth(rms and re$tiles. :e$tiles have a $rimitive nervus system, (hi%h has hel$ed them survive. )he re$tilian %m$le* in the human "rain is re$resentative ! the "rain ! re$tiles and is a mirrr !r re$tilian %ns%iusness. n advan%ed animals, the "rain is res$nsi"le !r emtins. n humans it has "ru#ht the (nders ! sel!-a(areness, thru#h (hi%h (e are a"le t e*$erien%e !eelin#s and emtins. t als #ives us the a"ility t re;e%t n the $ast and %ntem$late the !uture. /e are %a$a"le ! l#i%al thinkin#, (hi%h has unleashed endless %reativity and has led t the emer#en%e ! s%ien%e, art, ethi%s, reli#in and %ulture. But a"ve all ! this, is the in%redi"le a"ility (e $ssess t !eel the $resen%e ! the in&nite and eternal, the sur%e ! the universe itsel!. )he

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in&nite is nt an em$ty vid "ut %ntains all that is $ssi"le, (as $ssi"le and (ill "e $ssi"le. Pe$le have #iven this !eelin# ! "undless and timeless e*isten%e many names in%ludin# Gd, Brahamn and s n. As ur "rain devel$s and vi"rates at a $arti%ular !reQuen%y, (e e*$erien%e a s$e%i&% level ! %ns%iusness. )he animal "rain vi"rates at a di9erent !reQuen%y than in humans, and s their $er%e$tin is di9erent. Be%ause (e are sel!-a(are, (e %an %han#e the stru%ture and $hysil#y ! ur "rain and "e%me %ns%ius ! thse e*$erien%es that are nt availa"le t ther livin# "ein#s. )his is %ns%ius evlutin. Evlutin is essentially the evlutin ! the "rain and "dy, (hi%h vi"rate at di9erent !reQuen%ies at varius sta#es ! evlutin. All %reative and s$iritual $ra%ti%es are a"ut %han#in# the stru%ture and $hysil#y ! the "rain, in rder t tune int mre %ns%ius e*$erien%e. /e have the $tential t "e%me %ns%ius ! every evlutinary !reQuen%y ! the "rain, eventually arrivin# at a $int (here the !reQuen%y "e%mes almst in&nite r 8er. Here (e tune int a $rimal %ns%iusness. )his #ives us the e*$erien%e ! nn-duality, Nirvana r the !eelin# ! timeless and s$a%e-less e*isten%e. /hen $e$le are #in# thru#h a s$ntaneus s$iritual a(akenin#, the ener#y ;( in their "rain and nervus system is strn# and %an "e !elt %learly at %ertain $ints ver the "dy. A nrmal "rain, althu#h !ully a%tive $hysil#i%ally, is nt !un%tinin# t its $timal %a$a%ityL the reasn "ein# that varius $arts ! the "rain remain un%nne%ted. But in s$iritual a(akenin# nt nly sme ! the $hysil#i%ally less a%tive $arts "e%me mre a%tive, "ut mre and mre $arts %nne%t t ea%h ther makin# the "rain and nervus system !un%tin as ne unit, as ne (hle. Su%h !un%tinin# ! the "rain is als "served durin# r#asm. Durin# s$iritual a(akenin# in%reased a%tivity and %heren%e in the "rain !un%tinin# are e*$erien%ed as $(er!ul and harmnius ;( ! ener#y at varius $arts ! the "dy and are %alled Chakra $ints. Chakra means (heels. At these $ints ener#y is ;(in# thru#h the (e" ! nerves #ivin# the !eelin# ! a mvin# (heel. n the same (ay (hen ener#y is ;(in# thru#h the s$inal %rd and "rain, it #ives the !eelin# ! a ser$ent mvin# (ithin the "dy. )his mvement ! ener#y is %alled 0undalini. 0undal means a %il. A rest!ul ser$ent !rms a %il, "ut (hen a(akened it raises its "dy u$ and $ens its hd. )hat is (hy 0undalini ener#y is de$i%ted as an a(akened ser$ent. )he "rain and the s$inal %rd lk like the "dy and hd ! a ser$ent. n summary, "il#y evlves and nt %ns%iusness. /ith the evlutin ! "il#y, hi#her levels ! %ns%iusness are e*$erien%ed. /hen the "il#y ! the "rain and nervus system evlves, there is strn# ;( ! ener#y (hi%h

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%nne%ts t $arti%ular nerve $le*uses and #ives the !eelin# ! mvin# (heels (hi%h are %alled Chakra $ints. )he verall ;( ! this ener#y is e*$erien%ed as an a(akened ser$ent and is %alled 0undalini ener#y. Be%ause Chakras and 0undalini are !eelin#s and nt material entities, i! (e (ere t $en the "dy (e (uldn@t &nd them any(here in the "dy. Similarly, i! (e (ere t $en the heart r#an, (e (uldn@t &nd any lve there. <ve is a !eelin# (hi%h %nne%ts t the anatmi%al heart.

8ha! is Kundalini9 Kundalini, Cha&ras and Nadis 0undalini is the %ns%ius ener#y r "i-ener#y (hi%h sustains li!e in an individual $ersn and in ther livin# "ein#s. t is the individuali8ed e*tensin ! the %smi% ener#y variusly re!erred t as Shakti, Prakirti r Devi. As the mani!ested %sms is !rmed !rm the unin ! %ns%iusness Shiva r !urusha and ener#y Shakti r !rakirti, at the level ! Ahamkar r -ness, %ns%iusness "e%mes invlved in the %y%le ! the (rld leadin# t !ear and su9erin#. As the ShivaShakti %m"inatin #es d(n !urther, at the rt %hakra  Annamayakosha mst ! the 0undalini ener#y "e%mes drmant and is %iled like a ser$ent (ith minimal %ns%iusness. ts remainin# dynami% ener#y mainly mves t the se%nd %hakra !ranamayakosh !rm (here it sustains the "dy, the emtins and the thinkin# mind. As the 0undalini is a(akened !rm it drman%y, it rises a#ain and "e%mes mre and mre %ns%ius. At the level ! the %r(n %hakra, it &nally a%hieves unin (ith Shiva r %ns%iusness a#ain. )his leads t the (itnessin# %ns%iusness. ! the mvement %ntinues !urther u$, the %smi% unin is e*$erien%ed. )his ultimately leads t the e*$erien%e ! the nn-dual state ! Brahman. #nran%e (hse ri#in is unkn(n %auses 0undalini t remain drmant and %n&ned t the material and mental realm. /hen a(akened it "e%mes !ully %ns%ius "y unitin# (ith Shiva r !urusha r $rimal %ns%iusness and returns t its %smi% !rm (hi%h leads t li"eratin. Su%h li"eratin als a(akens all ! the inherent material and mental !r%es in the $ersn. Durin# the a(akenin# ! 0undalini, !rana r "i-ener#y mves u$ thru#h the %hakras, $ens them and make them $timally !un%tinal. 0undalini e*$resses itsel! di9erently at di9erent %hakras, "e%ause ea%h %hakra re$resents a di9erent sta#e ! evlutin and %ns%iusness. 0undalini ener#y ;(s thru#h the s$e%i&% $ath(ays r Nadis. (adi means ;(. )he same (rd is used in Sanskrit !r river and als !r Nada, (hi%h means sund, "e%ause sund als ;(s like a (ave. )he Chakras are the vrte* r the dynami% $ls ! ener#y in (hi%h Nadis end and take ri#in.

+

?ut ! the thusands ! Nadis %riss- %rssin# the "dy, three are mst im$rtant. )hey are $da, !ingla and Sushumna. Sme als des%ri"e three mre nadis interir t Sushumna, namely Vajrini, 'hitrni and *rahman nadis. )he da and Pin#ala Nadis %rres$nd t the sym$atheti% and the $arasym$atheti% nerves "ut they are nt themselves the nerves. $da, (hi%h re$resents the mn, means %lness and %almness. !ingla, (hi%h sym"li8es the sun, means a%tin and heat. da and Pin#la start in the testi%les r va#ina, da n the ri#ht and Pin#la n the le!t. )hey meet (ith Sushumna at the rt %hakra. Sushumna means Gra%e!ul@. Sushumna is %alled #ra%e!ul, "e%ause (hen da and Pin#la are in "alan%e they ;( int Sushumna (ith #entle eQuanimity. /hen the three Nadis meet at the rt %hakra, they !rm the &rst knt r *raham granthi the knt ! the "dy. )he three nadis a#ain meet at the heart %hakra and at the third eye %hakra and !rm 7ishnu and :udra Granthi, (hi%h %rres$nd t emtin and intelle%t. )hese three knts %reate drman%y ! "dy, emtins and intelle%t and have t "e untied t "e%me re%e$tive t the %smi% !r%es at the mind-"dy level. da is Tamasic in nature r !ull ! inertia, Pin#la is Rajasic r dynami% and Sushumna is Satvic r harmnius and "alan%ed. >rm the :udra Granthi at the third eye r si*th %hakra, da and Pin#la des%end t the le!t and ri#ht nstril and thru#h the stimulatin ! the nstrils "y "reathin#, they in;uen%e the ri#ht and le!t hemis$heres ! "rain. Sushumna desn@t end at the nstrils. t #es all the (ay u$ t the t$ ! the head and $ens in the %r(n %hakra. $ t the si*th %hakra, all %hakras have $etals. )hese $etals are meta$hrs !r the varius !reQuen%ies (ith (hi%h they vi"rate and are re$resented as the Sanskrit al$ha"ets. n Nada 1#a the ri#in ! the %sms is des%ri"ed thru#h the un-stru%k sund ! Aum !rm (hi%h all ther vi"ratins are "rn and all vi"ratins are %n%eived "y humans thru#h 4F al$ha"ets. )his means that the mind-"dy mi%r%sm %ntains all the vi"ratins ! the ma%r%sm in the !rm ! 4F al$ha"ets. )he seed mantra r the sunds at varius %hakras, is the i#nitin# ener#y (hi%h (ill make these $etals ! !reQuen%ies a%tive and vi"rate and (ill hel$ in the %mmunin ! the mind"dy mi%r%sm t the ma%r%sm ! universe.

$hilosoph o Sa"&ha and i!s rela!ion !o Kundalini and Cha&ras Phils$hy ! Samkhya is the &rst $hils$hy in (hi%h e*$ressed and une*$ressed elements ! the %sms are enumerated and (hi%h ran#es !rm the $hysi%al "dy (hi%h %an "e seen and !elt t su$reme $ure %ns%iusness (hi%h is "eynd the rea%h ! the mind and thu#hts.



A%%rdin# t Samkhay visi"le and invisi"le e*isten%e is made u$ ! 4 elements. ?ut ! these t(enty &ve elements, !urusha $ure %ns%iusness and !rakirti material nature are eternal and %nstitute the t( su$reme elements, !ll(ed "y= *uddhi r the dis%riminatry intelle%t r Soul r Prana Ahamkar r e# (hi%h is the l(er side ! the sul and %ntains rdinary intelle%t 4anas r the emtinal mind )he $hysi%al "dy (hi%h is !rmed "y F elements !... •

the &ve senses r r#ans ! kn(led#e  eyes, ears, tn#ue, nse and skin

•

the &ve e*$erien%es ! senses  sund, si#ht, smell, tu%h and taste

•

the &ve r#ans ! a%tin  muth, hands, anus, $enisIva#ina and !eet

•

the &ve 4aha&hutas r #rss elements  earth, (ater, &re, air and s$a%e

A%%rdin# t s%ien%e, matter-ener#y %nstitutes the universe, "ut a%%rdin# t Samkhya it@s the %min# t#ether ! !urusha $ure %ns%iusness and !rakirti matter-ener#y (hi%h !rms the %sms. >rm Purusha and Prakirti@s %nta%t emer#e Buddhi r Atma r Prana, Ahamkar r e#, Manas and the Physi%al "dy. Beside Purusha all ! the ther  elements "eln# t Prakirti, are material in nature and %nstantly %han#e.

$urusha )he (rd Purusha is %m$sed ! Pur meanin# "undary and Sha means rest!ulness. Purusha is the $ea%e!ul, tranQuil $ure %ns%iusness (hi%h rests in the "undaries ! livin# "ein#s in%ludin# humans. Ea%h livin# "ein# has its (n Purusha. S there are as many Purushas as the num"er ! livin# "ein#s.


eternal a"slute, inde$endent, !ree, im$er%e$ti"le and unkn(a"le. t %an "e rea%hed "y any kn(led#e, senses, mind, intuitin r insi#hts. t remains !rever $ure althu#h (hen mi*ed (ith Prakirti it seems t take the !rm and mvement ! Prakirti, "ut that@s nt true. Prakirti %an never taint r %han#e Purusha@s $urity. )he reali8atin ! Purusha is the end ! all !ear and su9erin#. )he $ersn rests in the stillness ! $ure %ns%iusness and e*$erien%es "liss.

$ra&ir!i !ra means $rimal r "e!re and Kriti means t %reate. S !rakirti is the $rimal %reative !r%e (hi%h is the %entral "a%k#rund ! all %reativity. All ther %reative a%tivities "y humans are se%ndary. ?ri#inal %reativity nly %mes !rm Prakirti. Prakirti is the sur%e ! the emer#en%e ! the universe. Buddhi, mind, e#, ener#y and matter are all "rn !rm the (m" ! Prakirti. ts %nstituents are three "unas r Qualities= Sattva, :aas and )amas.

Sa!!4a E )he (rd Sattva %mes !rm Sat meanin# )ruth. )he Sattva state ! Prakirti takes a $ersn %lser t the )ruth ! Purusha. ?rdinary humans livin# in i#nran%e %annt di9erentiate "et(een Purusha and Prakirti and su9er !rm the turmil ! li!e. But livin# (ith the Sattva Quality dis%riminatin "e#ins, and ne %an see the re;e%ted li#ht ! Purusha (hi%h "rin#s $ea%e, li#htness, lve, %m$assin, harmny, illuminatin, and y (hi%h redu%es su9erin# and !ear. ts %lr is translu%ent (hite. %aas E )he (rd :aas %mes !rm Raja (hi%h means :yal, 0in#ly r Vueenly. :aas@ Quality is !ull ! a%tin, e*%itement, %ntrl, e#ism, $assin and $ain. )he $ersn is lst in the %nstant u$s and d(ns ! li!e and desires t %ntrl and $ssess the (rld. ts %lr is red. Ta"as  )he (rd Tamas means darkness. )amas is the state ! i#nran%e and $a%ity (hi%h leads t resistan%e, sta#natin, inertia, %arseness, heaviness, "stru%tin and slth!ulness. ts %lr is #rey r "la%k. /hen the three Gunas are in a %m$lete "alan%e Prakirti remains (ithut mani!estatin. /hen the eQuili"rium ! the three Gunas is distur"ed the (rld %mes int mani!estatin. Ea%h livin# "ein# is a !usin ! %ns%ius Purusha and un%ns%ius Prakirti. )he $r"lem ! !ear and su9erin# arises (hen Purusha is identi&ed (ith varius mani!estatins ! Prakirti su%h as Buddhi and Ahamkar (hi%h are material in nature. But n%e Purusha re%vers its !ull a(areness it@s li"erated !rm the (e" ! Prakirti and resides

3

in its $ristine $urity.

uddhi *uddhi is the dis%riminatry (isdm (hi%h is lkin# u$ and in, in the dire%tin ! Purusha and is a"le t #et its &rst #lim$se ! $ure %ns%iusness. Buddhi is als %alled 5ivatma, sul r !rajna and re%#ni8es Ahamkar r e# as a $risn. Buddhi resides in the Satvic guna ! Prakirti and e*$erien%es harmny, li#htness, y, lve and %m$assin. Buddhi starts di9erentiatin# "et(een Purusha and Prakirti and mvin# !rm mre i#nran%e t less i#nran%e "y de-identi!yin# (ith Ahamkar r e#, Manas r emtins and the $hysi%al "dy. t als devel$s a Sakshi r (itnessin# Quality, the essen%e ! .hyana r meditatin.  Amness r Asmita is the inner !eelin# ! Buddhi. /hile -ness ! Ahamkara is islated and %n!rntatinal t the ther @, the  Am-ness ! Asmita resides in its (n %enter (ithut "ein# in %n;i%ts (ith thers.

Aha"&ar Ahamkar literally means  maker@ and "rin#s a sense ! sel! t the $ersn. )he $ersn identi&es (ith thu#hts, emtins, !eelin#s, the $hysi%al "dy and many thin#s in the (rld (hi%h %me int the &eld ! $er%e$tin thru#h the &ve r#ans ! kn(led#e. )he $ersn assumes (nershi$ ! their thu#hts and a%tins and is %nstantly rea%tin#, resultin# in srr(, !ear, an#er, ealusy, sadness, ha$$iness and a sense ! su%%ess and !ailure. Ahamkar is in %nstant %n;i%t (ith ther Ahamkars. Ahamkar@s ener#y #ives "irth t the &ve r#ans ! kn(led#e, the &ve r#ans ! a%tin, the &ve e*$erien%es ! the r#ans ! kn(led#e and the &ve #rss elements.

+anas 4anas is the %enter !r emtins and !eelin#s (here the rea%tin is Qui%k and (ithut mu%h reasnin# r l#i%. CnseQuen%es are nt %ntem$lated and im$ulsive a%tin is taken. t@s als the $la%e (here (ill resides, $assin is e*$erien%ed and s$ntaneus %reativity ha$$ens.

The =i4e ?rgans o Knowledge

4

)he &ve senses r r#ans ! kn(led#e areW the eyes, the ears, the tn#ue, the nse and the skin thru#h (hi%h Manas and Ahamkar eny the (rld. )he ener#y ! desires #es ut int the (rld t eny and %lin# t it. Su%h %lin#in# t enyment inevita"ly "rin#s %n;i%t, !rustratin, $ain and srr( t the $ersn.

=i4e e;periences !hrough !he ?rgans o Knowledge or Tanmatras Sund, si#ht, smell, tu%h and taste are the e*$erien%es ! Manas and Ahamkar thru#h the &ve r#ans ! kn(led#e.

The =i4e ?rgans o Ac!ion )he &ve r#ans ! a%tinWthe muth, hands, anus, $enisIva#ina and !eet hel$ in (rkin# and a%tin# in the (rld and are needed !r survival.

The =i4e *le"en!s or *anch +ahabhutas !anch 4aha&hutas r the &ve #rss elements  earth, (ater, &re, air and s$a%e are the "asi% sur%es ! the "dy (hi%h are e*$erien%ed as !eelin#s. Earth #ives a $ersn a sense ! slidity, (ater ;uidity, &re ener#y and $assin, air mvement and s$a%e #ives the !eelin# ! e*$ansiveness.

As !he insigh! in!o !he na!ure o Tru!h e4ol4ed !he duali! o $urusha and $ra&ir!i was replaced < non-duali! o Dedan!a. Now i!Js e;pressed in !he ollowing wa( Brahman is unkn(a"le, a"slute and trans%endental and "eynd all e*$erien%es and des%ri$tins. t@s neither "ein# nr nn-"ein#. n its e*$ressed as$e%t it@s e*$erien%ed as 'at-hit$nanad (hi%h %an "e translated as E*isten%e-Cns%iusness-Bliss. • • •

E*isten%e is all mani!ested and un-mani!ested li!e Cns%iusness is $ure %ns%iusness Bliss is the su$reme deli#ht (hi%h $ervades (hle ! the e*isten%e

Pure %ns%iusness is %m$letely still and tranQuil and is (irgun *raham. t@s "eynd all Qualities and attri"utes and is e*$erien%ed in the Turiya state.

6

Sat r e*isten%e e*$resses itsel! as Prakirti (ith the three gunas ! Satva, Rajas and Tamas and (hen %m"ined (ith 'hit it "e%mes Sagun *raham r Braham (ith attri"utes, als re!erred t as Gd. Aum is the $rimal sund thru#h (hi%h the mani!ested and un-mani!ested universe emer#es !rm Sagun *raham. 4aya is the e*$ressin ! Prakirti (hi%h hides the true nature ! Braham "ehind its (e" ! illusin. Be%ause ! Maya humans $er%eive the limited (rld as the (hle truth. >rm Sagun *raham emer#e the trinity ! *rahma  Vishnu4ahesh mas%uline ener#y and their %nsrts Saras%atiLa1mi!arvati. Brahma "e%mes the %reatr, 7ishnu the sustainer and Mahesh r Shiva the disslver ! the universe. ?ut ! these three entities are "rn all ther #ds, #ddesses and ther ener#ies and !rms "th ne#ative and $sitive !r%es. >rm Sa#un Braham emer#es the Buddhi r Atma >rm Atma, the Ahamkar >rm Ahamkar, the mind >rm the mind emer#es the $hysi%al "dy (ith its &ve r#ans ! kn(led#e, &ve r#ans ! a%tin, &ve su"tle elements and its &ve #rss elements. • • •

Atma, Ahamkar, Manas and the $hysi%al "dy %an "e des%ri"ed in t( (ays= +. )hree "dies r SharirasL namely Sthul the #rss "dy, Suksham the su"tle "dy and 0aran the %ausal "dy . )hree "dies %nsist ! &ve sheaths. )he #rss "dy is "uilt "y Annamayakosh matter and !ranamayakosha ener#y. )he su"tle "dy is !rmed "y the 4anomayakosh emtins and !eelin#s and the Vijanmayakosh intelle%t (ith reasn. )he %ausal "dy is !rmed "y Anandamayaksh "liss r (ell-"ein# and is the $art ! Atma r individual sel!. /hile 0undalini is !ully !un%tinal at Jivatmna and Buddhi (hi%h is the level ! seventh %hakra, it starts "e%min# drmant and less %ns%ius at and "el( the level ! Ahamkar. At the level ! the "dy it "e%mes mst drmant. But ins$ite ! its drman%y it@s a%tive and strn# enu#h t sustain the !un%tins ! "dy and mind. Beynd seventh %hakra and Jivatman, 0undalini "e%mes the $art ! the %smi% shiv-shakti and ! nn-dual Brahman. 0undalini has "een %alled the ser$ent $(erO, "e%ause a ser$ent als !rms a %il (hen restin#. t is als is e*$erien%ed as a %lumn ! ener#y %urvin# u$(ard !rm the "ase ! the s$ine t the "rain, in the sha$e ! a hded ser$ent. $(ard mvement ! this ener#y in the s$inal %lumn, as (ell as

5

the (hirlin# ;( ! ener#y at the si* $rimary %entres is termed %hakras. Similar e*$erien%es have als "een des%ri"ed in ther reli#ius traditins. 0undalini and the seven Chakras are meta$hrs !r a variety ! e*$erien%es "ru#ht "y the a(akenin# ! the %ns%ius ener#y r !r%e in the "dy and the "rain. As mentined a"ve, 0undalini sym"li8es the drmant ener#y in the "dy at the "ase ! the s$ine. )he (rd %hakra means (heel r the vrte*. Chakras are nt $hysi%al entities "ut are the e*$erien%es ! the ;( ! the 0undalini ener#y thru#h di9erent re#ins ! the "rain and the "dy. )he %hakras are the (ind(s thru#h (hi%h the mi%r%sm ! the "dy and mind %nne%ts t the ma%r%sm r the universe. )he ma%r%sm and the mi%r%sm are !rmed "y the same !r%e r ener#y, ! (hi%h 0undalini is ne !rm. n mind-"dy %m$le*, ea%h %hakra is %nne%ted (ith a $art ! the "rain, ust as an ele%tri%al s(it%h is %nne%ted (ith a li#ht &*ture. )he s(it%hed-n %hakra %rres$nds t a $art ! the "rain, (hi%h is then lit u$. n essen%e, the $enin# ! the %hakras means the $enin# ! the "rain. /hen the (hle "rain is a%tivated and !un%tinin#, a unin ! the mind and "dy %%urs, and i! e*tended !urther, it leads t the intimate %nne%tin "et(een the mind"dy r mi%r%sm t the ma%r%sm. )he %hakras are the milestnes ! evlutin and invlutin. All matter is ener#y and all ener#y is %ns%iusness. But all %ns%iusness is nt sel!re;e%tive %ns%iusness and all sel!-re;e%tive %ns%iusness is nt !ree !rm %nditinin#. Mvement !rm the nn-re;e%tive %ns%iusness t the sel!re;e%tive %ns%iusness is evlutin and !rm the %nditined sel!-re;e%tive %ns%iusness t the un%nditined sel!-re;e%tive %ns%iusness is invlutin. /hen the mvement ! %ns%iusness e*$ands "eynd the individual and "e%mes universal, it is invlutin. Su%h mvement is like a !untain (hi%h s$rin#s !rth !rm the earth, #es u$ in a narr( stream, rea%hes its $eak evlutin and then %mes d(n t the earth a#ain as an e*$anded um"rella ! the (ater invlutin. Evlutin is the mvement !rm the l(er t the hi#her %hakras, !rm the &rst t the seventh %hakra (hi%h %auses inte#ratin ! the mind and "dy. t is a $r%ess ! as%endan%e. nvlutin is the mvement !rm the hi#her t the l(er %hakra in (hi%h the individual is inte#rated int universal %ns%iusness. t is a $r%ess ! des%enden%e. Humans are the mst evlved ! all livin# "ein#s n earth. Be%ause ! this, they are !ull ! !ear and %m$le*ity, and yet they are the mst $(er!ul s$e%ies n the earth. n additin, as (e mve u$ the %hakras, (e "e%me mre $(er!ul. Pe$le ! the &!th %hakra are mre $(er!ul than the $e$le ! the !urth and thse ! the !urth mre $(er!ul than thse ! the third and s n. )he least $(er!ul are minerals, "e%ause they have nly ne a%tive %hakraWthe rt %hakra. n minerals the se%nd %hakra nly e*ists as



a $tential. )hey are at the "ttm ! evlutin. Plants are mre $(er!ul than minerals, animals are mre $(er!ul than $lants, and humans are the mst $(er!ul. )he hi#her the %hakra in the evlutinary ladder, the mre %ns%iusness it (ill have. Mre %ns%iusness "rin#s mre kn(led#e ! li!e and death, (hi%h leads t mre !ear as (ell as mre deli#ht in daily livin#. >rm a "il#i%al $ers$e%tive 0undalini is the ttal ener#y availa"le t a human "ein#. Part ! this ener#y sustains the "dy and the mind, and the rest mves the (heel ! evlutin in a $ersn thru#h seven %hakras. )he seven %hakras are the seven "rains in the human "dy. )he seventh "rain is en%ased in the skull. t is nt an inde$endent "rain "ut results !rm the inte#ratin ! the &rst si* "rains r %hakras. S%ial and %ultural %nditinin# makes the %hakras drmant and desn@t all( them t !un%tin at their $timal level r t "e in harmny (ith ne anther. But (ith the a(akenin# ! 0undalini ener#y, the %hakras "e%me a%tive and inte#rate (ith ne anther, (hi%h leads t the !ully !un%tinal individual. 0undalini ener#y ;(s int t( main %hannels named !ingla r sun %hannel and $da r mn %hannel. )he sun and the mn %hannels %rres$nd t the sym$atheti% and the $arasym$atheti% %m$nents ! the autnmi% nervus system. Nrmally the ;( ! the ener#y in the sun and mn %hannels is (eak. t desn@t have the !r%e t $en the %entral %hannel r Sushmna (hi%h %rres$nds (ith the %entral %anal ! the s$inal %rd. But a!ter the a(akenin# ! 0undalini, the ener#y in the sun and mn %hannels ;(s (ith !r%e and &nds its (ay int the %entral %hannel. )he ;( ! ener#y in the %entral %hannel $ens the %hakras !ully.

8ha! is ?pening o !he Cha&ras9 )he &rst meanin# ! the $enin# ! the %hakra is t "reak d(n the hld ! the autmati% $atterns ! emtins and thu#hts in the "dy and "rain. As (e # thru#h the li!e, (e in%ur many inuries and a"uses, su9ers !rm tra#edies ! li!e and $ain, the memries ! (hi%h are a%%umulated in ur "rain and "dy. )hese a%%umulated memries $rdu%e strn# emtinal res$nses in the !rms ! an#er, #uilt, #rie! and vilen%e (hi%h "e%me the autmati% $atterns ! emtins and thu#hts. )hese autmati% $atterns %an "e tri##ered "y small stresses ! day t day li!e and %ause dee$ su9erin#. /hen the ener#y rushes thru#h the "dy and the "rain and $ens the %hakras, it (ashes a(ay the ld a%%umulatin ! the memries, %leans the "dy and the "rain, and heals them. )he se%nd meanin# ! %hakra $enin# is t e*$erien%e the !ull ;(erin# ! the innate intelli#en%e (ith (hi%h ea%h $ersn is "rn. /ith the $enin# !



the si* %hakras, the mind and "dy !un%tin at their $timal level and inte#rate (ith ea%h ther t !rm a harmnius (hleness. )he $ersn then "e%mes a !ully !un%tinal individual. )he third meanin# ! %hakra $enin# is that the !ully !un%tinal individual e*$erien%es universal %ns%iusness and mer#es int it.

Der!ical and #oriFon!al +o4e"en! o !he Cha&ras ?$ened "y ener#y, the %hakras %an mve in verti%al and hri8ntal dire%tins. )he verti%al mvement %auses evlutin, and the hri8ntal mvement, the e*$ansin ! the %ns%iusness. )he verti%al mvement "rin#s ne( reali8atins and a(areness t the $ersn, and the hri8ntal mvement $rvides an e*$ansive vie( ! the ne( reali8atins and a(areness. >r e*am$le, the verti%al mvement ! the &!th %hakra hel$s in the devel$ment ! the intelle%t and %a$a%ity !r thinkin# (ith reasn and ratinality, (hile the hri8ntal mvement hel$s in %reatin# s%ien%e, systems, theries, rules, la(s, r#ani8atins and their use at the l%al, natinal and #l"al level. ?n%e a %hakra is !ully a%tive, it mves in all dire%tins. )his e*$erien%e is like the ;i#ht ! a s(an that nt nly ;ies u$ t(ards the sky "ut als "e%mes a(are ! vast vistas arund it. )he verti%al and hri8ntal mvements %m$lement ea%h ther.

The isciplined $erson is a =ree $erson ?n the $ath ! %hakra, dis%i$line %mes !rm (ithin. t is nt im$sed !rm utside. )he (rd dis%i$line is related t the (rd dis%i$le. /hen a $ersn "e%mes a dis%i$le ! its (n innate nature r intelli#en%e, true dis%i$line ha$$ens. At this $int, dis%i$line is natural and e9rtless. )he dis%very ! ne@s nature is the "e#innin# ! natural dis%i$line.

8ellness %eser4e Nrmally ur "rain and "dy use nly a !ra#ment ! their ttal %a$a%ity. /e %arry a si#ni&%ant (ellness reserve in us, (hi%h i! released, %an heal $hysi%al and $sy%hl#i%al disrders and "rin# us a sense ! (ell-"ein# in ur day t day livin#. But (e must understand (hat the $artial !un%tinin# means. /e (ill take the e*am$le ! the $hysi%al heart in humans. Althu#h at any #iven $int ! time the heart is $hysil#i%ally !ully a%tive, it still has a reserve in it (hi%h %an "e ta$$ed int "y heavy %ardia% e*er%ise. )a$$in# int the heart reserve may save it !rm heart atta%ks in the !uture and hel$ the $ersn in livin# a healthier li!e.

F

)he a(akenin# ! 0undalini ener#y and the $enin# ! the %hakras, d the same thin# in a $ersn. )hey ta$ int the (ellness reserve ! the "rain and the "dy.

>eneral =ea!ures o Cha&ras )he &rst t( %hakras are named rt Mladhar and se* S(adhisthan %enters, and "eln# t matter and ener#y. )hey re$resent the "dy, the re$tilian %m$nent ! the "rain (hi%h is res$nsi"le !r survival, se* and re$rdu%tin. )he third slar r Mani$ura and the !urth heart r Anahat %hakras "eln# t emtins and !eelin#s and are re$resented as the mammalian %m$nent in the "rain. )hey are res$nsi"le !r the si* $rimary and many se%ndary and s%ial emtins in human "ein#s. Emtins hel$ in $rmtin# ln#er and "etter survival ! the individual and the s$e%ies. )he &!th %hakra thrat r 7ishuddha "eln#s t l#i%, reasn, s%ien%e, lan#ua#e, analysis, and the anti%i$ated !uture. t is re$resented as the ne%rte* r human %m$nent in the "rain. )he &!th %hakra hel$s humans t "e%me $(er!ul and t survive ln#er "y dis%verin# and inventin# %m$le* tls and te%hnl#y, and "y learnin# !rm the $ast and s$e%ulatin# a"ut the !uture. )he &!th %hakra all(s humans t dminate all ther livin# "ein#s n earth. )he &rst &ve %hakras %nstitute the e# r the sel!. )he si*th %hakra third eye r Ana is the e*istential %enter, (here li!e and death !a%e ea%h ther in their "areness. A%tivatin ! the si*th %hakra all(s the su"%ns%ius %ntents t "e%me %ns%ius and an e*istential %risis is $re%i$itated. )he $ersn e*$erien%es the !ear and the darkness (hi%h eventually leads t the inte#ratin ! the re$tilian, mammalian and human %m$nents ! the "rain. )he $r%ess ! the inte#ratin is %m$leted at the seventh %r(n r Sahasara %hakra, (hi%h results in the emer#en%e ! a !ully !un%tinal individual. A%tivatin ! the seventh %hakra is the e*$erien%e ! the innate intelli#en%e, Prakiriti, sul r Atma.

Hi#her a Chakra is= it isT

.Mre P(er!ul "e%ause hi#her %hakra has mre kn(led#e and kn(led#e is $(er .
+

Hi#her Chakra "rin#s= .Mre !ear

.Mre %hi%es .Mre !reedm .Mre %reativity .Mre ;uidity and less ri#idity .<n#er survival .Mre %m$le*ity .Mre individuality

The *;perience o *4olu!ion and 'n4olu!ion a! iHeren! Cha&ras Cha&ra >irst %hakra Padarth y#a Se%nd %hakra r ener#y y#a )hird %hakra >urth %hakra >i!th %hakra Si*th %hakra and li!e 7irat Seventh %hakra

*4olu!ion indi4idual7 'n4olu!ion uni4ersal7 Matter niversal matter, Quantum (rld and Ener#y

niversal ener#y r Shakti and Shakti

Emtins

0arm y#a

>eelin#s

Bhakti y#a

ntelle%t

Jnan y#a

nsi#ht

Csmi% !rm (ith death

nte#ratin

Gd

1#a is the state (hen the individual and the universal are in seamless unin.

iHeren! Cha&ras *;press !he Sa"e *nerg in iHeren! =or"s n the &rst %hakra ! the "dy, the $r%ess ! livin# and dyin# %%ur simultaneusly. But (ith evlutin, li!e and death "e%me t( se$arate entities (hi%h are e*$ressed in di9erent %hakras in di9erent !rms. >irst %hakra = Death and li!e are ne Se%nd %hakra= urth %hakra=
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>i!th Chakra=
%egression and $rogression n times ! %risis, a $ersn may either $r#ress t the hi#her %hakra r re#ress t the l(er %hakra. A %risis (hi%h "rin#s the $r#ressin r re#ressin ! this kind in%ludes (ar, natural disasters, $ersnal trauma and tra#edies. A mature e# is !rmed "y the &ve %hakras ! the "dy, emtins, !eelin#s and intelle%t. E#@s %ns%iusness is %nditined, "ut it #ives a $ersn sta"ility t !a%e the turmil and %has ! li!e. n re#ressin, e# slides d(n t the l(er %hakras ! emtins and "dy %hakras (hi%h %an $sy%hl#i%ally $araly8e the $ersn r %ause the $ersn t "e%me a $art ! a m" and lse individuality. n $r#ressin the $ersn (ill mve u$, may # thru#h the e*istential %risis ! the si*th %hakra and arrive at the seventh t "e%me a !ully !un%tinal individual.

#is!or and !he Cha&ras #umans don6t create history #istory creates the human &eings. $ t !urth %hakra the un!ldin# ! histry is nt a %ns%ius $r%ess in humans, and s they are nt a"le t in;uen%e its makin# r %han#e its %urse. )he un!ldin# ! histry is #verned "y su"%ns%ius $r%esses (hi%h are "eynd the %ntrl ! individuals and #ru$s. Humans "e%me a(are ! histry (hen it is already made and un!lded. ?nly a $ersn (h "e%mes %ns%ius ! the su"%ns%ius !r%es that are !rmin# histry %an re!use t $arti%i$ate in its $r%esses r $arti%i$ate in it as the re;e%tive $ersn r mind!ul "server r (itness. )he re;e%tive %ns%iusness emer#es at the &!th and (itnessin# %ns%iusness at the seventh %hakra.

The =u!ure o #u"ani! is *"
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S as evlutin mved !r(ard !rm the &rst %hakra, it "ru#ht mre (ays ! enyin# li!e and mre !ear ! death (ith (hi%h $e$le %$ed "y (rshi$$in# and $rayin# t the elements ! nature, #ds, #ddesses and s$irits and &nally Gd. )hat (as the %ase u$ t the !urth %hakra. But at the &!th %hakra smethin# %han#ed. /ith the dis%very ! ne( tls ! reasn and s%ien%e, humans started t take %ntrl ! the material (rld (hi%h (as $reviusly #verned "y Gd and s$irits. Su%h %ntrl ver matter and ener#y "ru#ht an e*$lsin ! %reativity and te%hnl#y (hi%h trans!rmed the human (rld. Humans started t "e%me master ! their (rld (hi%h sl(ly started re$la%in# Gd (ith s%ien%e and te%hnl#y. )e%hnl#y "ru#ht un$re%edented %m!rt and $leasure t many. And that (as the enyment ! li!e. But "ein# at the &!th %hakra (ith an in%rease in kn(led#e, !ear and an*iety a"ut death als in%reased. )his (as %$ed (ith this time nt "y the ld #ds, s$irits and Gd, "ut "y in%reased material sa!ety and %nsum$tin t $rln# li!e and its $leasure. nstead ! the e#s %ntinuan%e in the (rld ! s$irit, heaven, and re"irth, the em$hasis (as n livin# in the material (rld as mu%h as $ssi"le (ith $leasure and %m!rts. )hat (uld have "een &ne i! this had "een %n&ned t the minrity. But "y seein# and hearin# a"ut the !reedm ! the dem%ra%y, individual ri#hts, the $(er ! s%ien%e and te%hnl#y, and material %m!rts, $e$le ! ther %ultures started demandin# the same. )he demand in%reased ra$idly "e%ause ! the mass media and %mmuni%atin. Pe$le (at%hed (ith a(e n the televisin s%reen, the $ulen%e ! the ima#ined reli#ius heaven in real %ities ! the real (rld. Masses ! $e$le (anted t imitate and !ll( (estern %ulture t have a taste ! that heaven. )hat is (hat ha$$ened. )hat demand and imitatin "e#an the $r%ess ! the hm#eni8atin ! ther %ultures resultin# in the emer#en%e ! the &rst (rld %ulture in human histry the %re ! (hi%h (as !rmed "y the (estern %ivili8atin. Althu#h the (rld %ulture is nas%ent and ne(, it@s s$readin# Qui%kly in all dire%tins. /ith the ra$idly in%reasin# num"er ! %nsumers, $e$le sn reali8ed that the earths natural resur%es (ere limited and (uld run ut eventually. But n ne is ready t listen. A %nsumer is an addi%t and the %nsum$tin is an addi%tin. /h is #in# t st$ (hm2 All ! us are invlved in it. ts a massive mvement (hi%h %uts a%rss %lass, ra%e, reli#in, %lr and %untries. E*%e$t !r the very !e(, mst ! us are in the same "at ! %nsumerism. )he !atal attra%tin ! the %nsumerism is that "eside the addi%tin t the %m!rts and $leasure, it als #ives a sense ! $(er and sel!-esteem t (hi%h the e# is atta%hed. And (hy nt2 A!ter all, sel!-esteem is e#@s li!eline. )his $r%ess is n( unst$$a"le and the earth %an@t sustain %nsum$tin at su%h a hi#h and massive level. /e are mvin# t(ards an inevita"le envirnmental disaster. But this disaster is als #d ne(s. ts !r%e and destru%tin (ill "e like a death im$a%t n humanity (hi%h (ill "rin# a radi%al %han#e in the %ns%iusness ! a si#ni&%ant num"er ! $e$le, "y $ushin#

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them int the si*th %hakra and then makin# them %me ut at the seventh. )he seventh %hakra is the %hakra ! the a(akenin# ! individual %ns%iusness and (ell-"ein# (hi%h (ill result in de-addi%tin and de%nditinin#. )hat (ill "e the "e#innin# ! an entirely ne( era. >rm the &rst %hakra t the &!th it is the !rmatin and the #r(th ! the e#, the si*th %hakra is the shatterin# ! the e# and the seventh %hakra is the entry int a ne( inte#ral r sul %ns%iusness in (hi%h the e# "e%mes su"servient rather than !un%tinin# as the master as it did until the &!th %hakra. But the seventh %hakra is nt the end. A!ter the ;(erin# ! the seventh %hakra !urther e*$ansin ! the %ns%iusness (ill "e#in (hi%h (e %an %all involution. n invlutin, individual %ns%iusness starts t universali8e. )he individual $ersn "e%mes a universal "ein#. >rm an intelle%tual $int ! vie(, it seems that the envirnmental disaster and its im$a%t n humans and ther s$e%ies is a %atastr$he that %reated "y the "ad %hi%es made "y humans. /e must $revent it, and (e %an. /e have the (ill and !reedm t make "etter %hi%es !r the "etter !uture ! urselves and !r the rest ! the $lanet. But !rm a s$iritual $int ! vie(, the $i%ture seems di9erent. >irst ! all, (e dn@t have !ree (ill, "ut (e have sme !reedm ! %hi%e. But that !reedm ! %hi%e %an nly "e used i! (e have individuali8ed %ns%iusness. E*%e$t !r the !e(, ur %ns%iusness is !undamentally a s%ial %ns%iusness n (hi%h (e dn@t have any %ntrl. t %m$els us t make de%isins "y su"%ns%ius in;uen%es. /e are a $art ! the %r(d (hi%h (e name the #ru$, %mmunity, ra%e, reli#in, natin r the (rld. A$art !rm the %r(d (e have little individuality. /hile the human intelle%tual $int ! vie( is e#i%, narr(, and revlves arund humans, the s$iritual $ers$e%tive #es "eynd human thinkin# int the e*$erien%e ! the nn-dual in (hi%h neness ! the universe is reali8ed. )his neness in all thin#s in%ludes nt nly humans, "ut als the minerals, $lants, and animals. Humans are nly ne ty$e ! livin# "ein# amn#st many. )hey are a $art ! a #rand %smi% (hleness in (hi%h they %an $arti%i$ate as a (itness thru#h (hm the a%tin is ha$$enin#, "ut they are nt the a%tin taker. )he %sms (ill mve (ith r (ithut them, and they dn@t have any %ntrl ver its mvement. >rm a s$iritual $int ! vie(, (hatever is ha$$enin# at the &!th %hakra is due t the !r%e ! evlutin and %annt "e $revented. t (ill take us t the si*th and then t the seventh %hakra. Envirnmental disaster is #in# t ha$$en "ut it (ill "e like a $runin# ! the earth and (ill $ush us t the ne*t sta#e ! evlutin. All evlutinary lea$s %me (ith %atastr$he. /hether it is an individual r the (hle humanity, (ithut the shatterin# ! the ld, the radi%ally ne( %an@t ha$$en.

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S !ar, e*%e$t !r sme individuals s$irituality is #ra""ed "y the e#. )he e# is s$irituali8ed (hi%h (e take as #enuine s$iritual e*$ansin. But a!ter the si*th %hakra, $e$le (ill e*$erien%e the true intimatins ! sa%red (hleness and (ell-"ein#. Humanity@s !uture is divine and evlutin (n@t st$ until (e e*$erien%e the nn-dual neness ! the %sms. S, in s$ite ! darkness and disasters there is n $la%e !r $essimism. H( %uld there "e $essimism i! the (hle %sms is the e*$ressin ! timeless and eternal %ns%iusness. But in rder t arrive there (e must "e $re$ared t endure the sh%ks and trauma ! the !r(ard thrust ! evlutin.

Cha&ras and Crea!i4i! 5th  Persn re%reates itsel! 6th - E*istential  )ransitin 4th - Creativity  E*$ressed 3th  Creativity  Creativity une*$ressed rd  nnvatin + and nd  mitatin

=irs! Cen!re or %oo! Cha&ra or +uladhar cha&ra o dea!h7( :tin# and Beln#in# - Path ! Matter )he urney n the $ath ! Naturality "e#ins (ith the as%endan%e r evlutin and the startin# $int !r that urney is matter and ener#y. Matter and ener#y are the least %ns%ius entities in the universe. >rm a s%ienti&% $int ! vie(, matter and ener#y are the !undamental "uildin# "l%ks ! the universeW"th livin# and nn-livin#. S%ien%e "elieves that the (rld and li!e evlved !rm matter and ener#y. But !rm a s$iritual $int ! vie(, %ns%iusness is the mther and the sur%e ! all %reatin. /ithut delvin# int the %ntrversy ! s$iritual and s%ienti&% $ints ! vie(, let us a%%e$t the !a%t that matter-ener#y are at the rt ! the human li!e and !rm the &rst t( %hakras (hi%h %nstitute the $hysi%al "dy. )he reasn (hy (e a%%e$t this thery ! s%ien%e, is "e%ause ur senses %an !eel, see, hear, tu%h, taste and aKrm the e*isten%e ! matter and ener#y. Mst ! us dn@t e*$erien%e %ns%iusness as the sur%e ! all li!e. )he &rst t( %hakras are di9erent !rm ea%h ther in many (ays, "ut they als share sme %mmn !eatures. )he &rst %mmn !eature is that matter and ener#y are inter%han#ea"le as $rved "y Einstein. And the se%nd %mmn !eature is that t#ether they !rm the $hysi%al and $hysil#i%al, r the !rm and the !un%tinal %m$nents ! the "dy.

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)he &rst %hakra is the %hakra ! death, the %hakra ! matter and the %hakra ! the rtin# and #rundin#. Bein# the %enter ! death, the survival ! the $ersn is ! $aramunt im$rtan%e at this %hakra. )hat is (hy this %hakra is %nne%ted (ith the adrenal #lands (hse hrmnes adrenaline and nr-adrenaline indu%e the &#ht r ;i#ht res$nse t deal (ith emer#en%y situatins and dan#ers t $rte%t the $ersn. >a%in# ur (n death %an a(aken the rt %hakra. Bein# the %enter ! the matter, this %hakra is least %ns%ius. )he %ns%iusness is hidden dee$ in matter. n the hi#her %hakras ! !eelin#s and intelle%t, %ns%iusness is easily a%%essi"le. )hat is (hy the !ull !un%tinin# ! this %hakra is mst diK%ult t a%hieve. )he &rst %hakra !rms the rts ! the tree ! li!e (hi%h (e al(ays %arry (ithin us. )he tree ! li!e is a meta$hr and als the reality ! ur "dy. )he element ! the earth is ri#ht !r this %hakra, "e%ause nly the earth@s stren#th %an hld the tree &rmly in the #rund.

A Tree wi!hin - =irs! Cha&ra Meta$hri%ally, human li!e is like a tree "rn !rm the seeds ! t( $arents in the dark earth ! the (m". )he "dy is the rt and the trunk ! the tree, emtins and !eelin#s are the "ran%hes, intelle%tual thinkin# are the leaves and s$irit r sul is the ;(er and the !ruits. n a literal sense the s$inal %rd is the rt, the "rain is the stem, varius nerves and $le*uses are the "ran%hes, and the %ere"rum is the %r(n ! the tree. )he rt %hakra is l%ated at the end ! the rts ! the tree ! li!e (hi%h is at the level ! the sa%rum, (hi%h is near the l(er end ! the "a%k "ne r in the $erineum, the s$a%e "et(een the anus and the va#ina r $enis. )he ener#y ! the &rst %hakra is mn ener#y, and is %nne%ted t the $arasym$atheti% nervus system. Mn ener#y %alms the "dy and mind d(n. Mn ener#y hel$s in #rundin# and rtin# a $ersn and that is (hy the &rst %hakra is %alled the rt %hakra. /ithut $r$er rtin#, a tree %annt stay healthy and stay &rm in the !a%e ! strms. Similarly, a $rly rted $ersn su9ers and %annt !a%e li!e@s strms (ithut "ein# s(e$t a(ay "y them. )he #rundin# r rtin# is the !eelin# ! "eln#in# t smene and sme(here. )hat !eelin# ! "eln#in# is im$rtant !r a healthy "dy and mind. Havin# a hme is essential t live (ith ease and t #r( in a (rld, (hi%h is vast, %m$le* and !ull ! turmil. Children (h dn@t have a hme, rtin# and #rundin#, remain inse%ure even as adults and su9er !rm an*iety.
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)he rt %hakra is %nne%ted t the re$tilian %m$nent ! the human "rain, (hi%h takes %are ! the "asi% survival needs in the li!e ! a $ersn. )he re$tilian "rain has the %ardia% and res$iratry %entres in it. )his %hakra %mmuni%ates t %ns%iusness thru#h sensatins (hi%h are #enerated "y the ;( ! ener#y thru#h the %ells and nerves. )he rt %hakra als e*$resses maleness r !emaleness r a mi*ture ! it in a $ersn. Bein# the %hakra (hi%h is res$nsi"le !r the !rmatin ! the $hysi%al "dy, it determines the e*ternal a$$earan%e and se* ! a $ersn. n a man, the &rst %hakra is mas%uline, the se%nd is !eminine, the third and !urth as they !rm ne !un%tinin# unit mas%uline, and &!th and si*th a#ain a !un%tinin# unit !eminine, and the seventh has "th the mas%uline and !eminine Qualities. n a (man, this rder is reversed. )his arran#ement ! #ender in humans has dee$ si#ni&%an%e and indi%ates that nne ! us are $ure man r (man. /e are a mi*ture ! "th. A man has !eminine Qualities, and a (man has mas%uline !eatures. All t !ten, $e$le are e*$e%ted t "ehave and a%t stri%tly either as a man r as a (man, a%%rdin# t their %ultural nrms. Evlutin and Naturality "reak that ri#idity and "rin#s the e*$ressin ! "th Qualities in either a man r in a (man. At the seventh %hakra, the mas%ulinity and !emininity in a $ersn unite. )he $ersn "e%mes a "i-#endered individual. )he unin ! inner mas%ulinity and !emininity "rin#s the same e%stasy that is e*$erien%ed in the se*ual unin ! a man and a (man.


>irst %hakra is l%ated "et(een anus and $enisIva#ina and has !ur $etals (hi%h indi%ate t(ards !ur !reQuen%ies (ith (hi%h it %an vi"rate. ts seed sund
Second Cen!re or *nerg Cha&ra or Swadhis!han cha&ra o lie7( Se*,


Death and se* li!e-ener#y are the t( !undamental $r"lems ! human "ein#s and "th ! them are nrmal $hysil#i%al a%tivities ! the "dy.

Se; and Sel-+as!er ?ut ! all %hakras, the se%nd %hakra is the mst %ntrversial "e%ause it is the %enter !r se*. Se* is !ten eQuated (ith li!e ener#y as se* %an %reate anther human li!e and s se* "e%mes synnymus (ith li!e. Althu#h the &rst %hakra is mre "asi% and mre im$rtant !r survival, it is still the se%nd %hakra (hi%h #ets mre attentin. )he reasn !r this %ntrversial attentin t the se%nd %hakra is "e%ause the &rst %hakra is the %enter ! death, and the death is a ne#ative event. Death is an a"yss, a vid and an unkn(n and mysterius $henmenn a"ut (hi%h nthin# %an "e kn(n e*%e$t "y a $ersn (h is already dead. Death is the a"sen%e ! li!e and the a"sen%e %an@t "e des%ri"ed in $sitive terms. t@s like darkness, and the darkness is the a"sen%e ! li#ht. But the se* (hi%h is the mst im$rtant e*$ressin ! li!e is a $sitive event. t %an "e e*$erien%ed and %a$tured in the (rds and re$eated numerus times at (ill. t@s the mst !undamental $sitive ha$$enin# in li!e, and s everyne (ants t %ntrl r mani$ulate it in rder t %ntrl and mani$ulate li!e. )hat is (hy the Sanskrit name ! the %hakra is S%adhisthan (hi%h means ne (h is the master ! nesel!. Many rules and %mmandments are (ritten "y the !amily, s%iety, reli#in and %ulture t re#ulate se*. )he nly #al ! su%h rules and %mmandments is t %ntrl it and nt all( it t "e e*$erien%ed a%%rdin# t its inner nature. n many traditins se* is assi#ned nly !r the $ur$se ! $r%reatin and nt !r $leasure (hi%h is a#ainst nature. Be%ause ! these rules and re#ulatins there is mu%h #uilt and a sense ! sin arund se*, and it@s easy t %ntrl, enslave and use a $ersn ! #uilt and sin. )hat is (hat many reli#ins did that. )here is n #uilt and sin arund death, and s the &rst %hakra is nt %ntrversial. Diminished a%tivity ! the se%nd %hakra %auses a de%rease in se*ual desire. t is said that ne $er%ent ! human $$ulatin is ase*ual means that dn@t e*$erien%e any se*ual %ravin#, althu#h they have ther desires. Pe$le (ith diminished r n se*ual desire %an maintain %eli"a%y easily. Many su%h $e$le in histry "e%ame leaders r $rea%hers ! the masses, and asked r even !r%ed $e$le t d (hat they did, namin# divinely ins$ired %eli"a%y althu#h it (as nthin# else "ut de%reased !un%tinin# ! the se%nd %hakra. Su%h tea%hin#s !ten resulted in %rru$tin and $athl#ies ! the mind and "dy $arti%ularly in mnasti% reli#ins. ! %eli"a%y ha$$ens naturally in a $ersn@s li!e then it (n@t %reate any $r"lems. But !r%ed %eli"a%y (ill lead t $erversins ! all kinds. /e %an@t st$ the ;( ! li!e@s mst im$rtant

3F

stream ! ener#y. ! (e # a#ainst this ur#e ! nature, it (ill %reate the diseases ! "dy and mind and eventually destry us. A dys!un%tinal se%nd %hakra results in the su$$ressin ! se*ual ener#y r an ver indul#en%e and "sessin (ith it. A shame and #uilt !ree unin "et(een the mas%uline and !eminine is a si#n ! healthy se%nd %hakra. /ithut healthy !un%tinin# ! the se%nd %hakra a $ersn may devel$ the Braham #ranthi r the knt ! Braham (hi%h $revents intima%y ! the "dy.

Se; is Sacred )he (rd sa%red desn@t mean that smethin# is reli#ius, s$iritual r "eln#s t the su$ernatural realm. Sa%red means that (hi%h %an take us t the !eelin# ! (hleness and (ell-"ein#. /hleness is nt !ra#mented, and s there is n %n;i%t in it. At the &rst %hakra "y !a%in# death, (e %an e*$erien%e (hleness, and at the se%nd %hakra it@s se* (hi%h %an take us t the same $int. )he se%nd %hakra has three $ssi"ilities. )he &rst $ssi"ility is ! "alan%ed !un%tinin#, in (hi%h the survival ! a s$e%ies is ensured, and $leasure is e*$erien%ed "y se*ual unin. )he %ntinuatin ! a s$e%ies is an un%ns%ius desire in humans that sym"li8es the sear%h !r immrtality. A dead $ersn survives thru#h its #enes and in;uen%e n %hildren. Even %eli"ate mnks, (h de%ide nt t have %hildren, seek their survival in the !rm ! their tea%hin#s and dis%i$les (h "e%me their s$iritual sns and dau#hters. Pe$le leave (rks ! art, literature, r s%ien%e as their 9s$rin# (h (ill let them live n !r a ln# time. But this "alan%ed !un%tinin# ! the se%nd %hakra is nt enu#h !r evlutin. n a "alan%ed !un%tinin#, the (rld dminates the $ersn. Evlutin needs the adventure ! mvin# u$(ard. ! ne is satis&ed (ith the "alan%ed !un%tinin# ! this %hakra, then he r she (ill !rever stay here and never make $r#ress in vya#e. ?nly an u$(ard mvement ! this %entre@s ener#y ensures that the urney %ntinues. ?nly (hen this %entre lks u$(ard des an rdinary hme "e%me trans!rmed int a shrine (here se* is n mre an a%t ! $leasure r re$rdu%tin, "ut a lvin# (rshi$ in (hi%h "liss is e*$erien%ed. /hen the ener#y ! se* mves u$, it is trans!rmatin int sa%red starts, and (hen it mves d(n it "e%mes an "sessin. )he sa%redness ! se* desn@t mean that it "e%mes a dull me%hani%al a%t (ithut any $leasure. n sa%red se*, "liss re$la%es $leasure. Pleasure is a mmentary e*$erien%e, "ut "liss is %nstant. )his "liss is "rn in a(areness ! the !a%t that (e are al(ays ur (n masters. A master is nt a %ntrller "ut a (itness and an "server. )his a(areness a"ut ur (n sel! is the state ! sel!-a%tuali8atin r sel!reali8atin.

3+

Durin# the se*ual a%t, seminal ;uid mves d(n(ard and %arries the ener#y (ith it. But (hen the se%nd %hakra@s mvement is u$(ard, the ;uid (ill still ;( d(n(ard "ut the ener#y (ill mve u$ t(ards the hi#her %entres. )he mvement ! the ener#y is !elt as a stream ! tin#lin# sensatins ;(in# inside the s$ine "rin#in# the e*$erien%e ! #entle r#asm.
3

!r se* is %eli"a%y. Cm$lete (ithdra(al ! se*ual a%tivity is a#ainst the innate intelli#en%e ! the "dy and may %ause $r"lems. )he "dy "e%mes si%k "th !rm the e*%ess and the la%k ! the se*. :arely is an $timal state ! !un%tinin# ! the "dy a%hieved, "e%ause in mst $e$le the &rst t( %entres are nt all(ed t !un%tin !reely and $timally. )he mind im$ses its tyrant rule ver them and (ants t stimulate them arti&%ially t #et $leasure. )he mind@s demand !r e*%essive $leasure !rm the "dy %mes !rm the $r"lems ! !ear !rm (hi%h the mind su9ers %nstantly. E*ternal $leasure is used as an antidte !r !ear and an*iety. Nrmally durin# the r#asm, all the seminal ;uid and mst ! the se* ener#y mve d(n(ards and #ive a $ersn a sense ! release ! tensin. A little "it ! the se*ual ener#y mves u$ t(ards the "rain and stimulates the $leasure %enters resultin# in the e*$erien%e ! mmentary "liss. But (hen the se%nd %entre starts !un%tinin# mre !ully and its dire%tin ! mvement is u$(ards then, mre and mre ener#y mves t(ards the "rain resultin# in mre and ln# lastin# $leasure durin# and a!ter the se*ual a%t. n a !ully !un%tinal %hakra, ener#y ! the %entre is ;(in# u$ %ntinuusly all the time, stimulatin# the $leasure %enters ! the "rain (ith r (ithut the se*ual a%t. N( the $ersn e*$erien%es the $leasure ! se* (ithut $er!rmin# the se*ual a%t. )his leads t the (ithdra(al !rm e*%essive se* and ther $leasure-seekin# a%tivities. )his is the state ! natural %eli"a%y in (hi%h little $leasure is needed !rm utside. Di9erent %hakras %mmuni%ate thru#h di9erent lan#ua#es. )he &rst %entre %mmuni%ates thru#h the lan#ua#e ! sensatins, and thu#h the se%nd %entre s$eaks mre r less the same (ay, sme early emtins start a$$earin# at this %entre. As (e # t hi#her %hakras, the lan#ua#e ! %mmuni%atin "e%mes mre and mre %m$le* and ela"rate. Emtins are a %m$le* r#ani% %m"inatin ! many sensatins. Sensatins are the $re%ursrs and the "uildin# "l%ks ! the emtins. <(er %hakras are ri#id and have less !reedm. t@s easier t $r#ram them and the $r#rammin# lasts ln#er. t is easier t %nditin a %hild than an adult, "e%ause the %hild desn@t have a%%ess t hi#her %hakras. Cnditinin# in early %hildhd is diK%ult t %rre%t, (hi%h is (hy raisin# a %hild is a deli%ate $r%ess, and any errr %an si#ni&%antly alter the $ersnality ! the %hild. Memries ! %hild a"use are diK%ult t erase in %m$arisn t adult a"use. n an adult, the same errr (uld nt "e likely t have su%h a si#ni&%ant im$a%t. Animals are like %hildren, and %an "e $r#rammed easily and dee$ly. As (e mve u$(ard t hi#her %hakras, there is less and less $ssi"ility ! %nditinin# a $ersn. An individual !un%tinin# at the hi#hest %hakra %annt "e $r#rammed, (hi%h "e%mes a $r"lem !r an institutin, $liti%al system, r reli#ius rder. nstitutins survive and thrive n the $r#rammed $e$le (h %an "lindly !ll( the a#enda ! the institutin. An individual (h %annt "e $r#rammed is "randed as a re"el and %ndemned r i#nred.

3

! the ener#y ;( ! the se%nd %hakra ;(s d(n(ard, then the $ersn "e%mes !%used n the se*ual r#ans and se*, (hi%h leads t the many mind and "dy $r"lems. n this stu%k state, a $ersn@s time and ener#y are s$ent either in %ntem$latin# the se*ual a%t r in din# it, (hi%h eventually leads t %rru$tin and de%ay. )he river ! ener#y "e%mes a $l and sta#nates. )he &rst %hakra, (hi%h "rin#s rtin# and a sense ! "eln#in# t a !amily, %lan, %untry, r %mmunity, is vertaken "y the se*ual "sessins ! the $ersn. He r she risks everythin# t indul#e in se*. 1et there is anther (ay t e*$erien%e se*uality. )he se%nd %entre is the #rund n (hi%h )antra is "rn. )he )antra@s "asi% messa#e is that se*uality %an "e a sa%red a%t and %an "e%me a $ath t the !reedm. Element ! the se%nd %hakra is (ater and s$e%ial sense is taste "e%ause (ithut (ater (e %an@t a$$re%iate the taste. ts %lr is ran#e. t has si* $etals and (ith the seed sund ! 7um.

Third Cen!re or Solar Cha&ra or +anipura( Emtins= )he Path ! Passin and A%tin >r the sake ! %larity and des%ri$tin, s%ientists have divided the human "rain int three $arts, (hi%h are di9erent in im$rtant (ays "ut still $art ! ne uni&ed "rain and verla$ ea%h ther. )he &rst, l(est, and ldest $art ! the "rain is %alled the re$tilian "rainO. )his an%ient $art ! the "rain is res$nsi"le !r the survival and %ntinuatin ! li!e. )he rt and ener#y %hakras %rres$nd t this %m$nent ! the "rain and !un%tin as s(it%hes t it. )he se%nd $art ! the "rain is the mammalian "rainO, in (hi%h emtins and !eelin# are !rmed and e*$erien%ed, and is !und in mammals. )he third and !urth ener#y %entres "eln# t this "rain. )he third and the last $art ! the "rain is distin%tively the human "rainO, %nne%ted (ith intelle%t, thinkin#, reasnin#, $lannin# and intuitin. )he &!th and si*th %entres are %nne%ted (ith this "rain. )he seventh %hakra is nt an inde$endent %hakra, "ut the uniQue %m"inatin ! the rest ! the si* that is !rmed "y the %ns%ius and harmnius !un%tinin# ! the all three $arts ! the "rain as ne unit. )he re$tilian "rain is the l(est $art ! the "rain, (here the %entres !r the heart and res$iratin reside, and als the area !rm (here slee$, alertness, and "asi% $hysil#i%al !un%tins are re#ulated. )he re$tilian "rain la%ks the %a$a%ity !r !ull emtins and !eelin#s. t !un%tins n sensatins. n the re$tilian (rld, %reatures mate and re$rdu%e and then leave their 9s$rin# t !end !r themselves, "e%ause they have n !eelin#s ! atta%hment t ea%h ther. Survival at any %st is the rule ! the re$tilian (rld, and %reatures live $urely n instin%t. A human, in the !a%e ! %ntinuus dan#er !r his r her li!e, may re#ress t the l(er t( %entres, tryin# t survive at any %st. )his %an !ten "e seen at times ! (ars and natural disasters.

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*4olu!ionar 5eap ! (e lk at %hakras and the "rain, it "e%mes %lear that (e %arry the histry ! evlutin (ithin us and als the !uture (hi%h (ill un!ld in %min# %enturies. /e are %nne%ted (ith everythin# arund us - "th alive and inert - intimately. )he (hle (rld, even the universe itsel!, lives (ithin us nt nly in ur thu#hts, "ut at the very $hysi%al level. ?ur "dy %ells %ntain stellar dust. /e e*$erien%e this as (e study the %hakras and the ener#y that is ass%iated (ith them. /e are inte#rated "ein#s, and (e re$resent all that is already there, r that (hi%h is $ssi"le in the !uture. /e are nt merely a $ie%e ! the $u88le ! the %sms, "ut the (hle %sms itsel!. )hru#h the dr ! the third %hakra, (e enter the realm ! the mammalian "rain and !eelin#s. n the re$tilian "rain, there is n $la%e !r atta%hment. But in the mammalian (rld, atta%hment $lays a very im$rtant rle thru#h (hi%h $arents $rte%t their %hildren until they "e%me strn# enu#h t survive n their (n. At the third %hakra, livin# "ein#s are "e%min# mre %ns%ius a"ut themselves and the (rld arund them. Evlutin is the $r%ess ! "e%min# ever mre %ns%ius ! nesel! and the surrundin# envirnment. )his $r%ess invlves devel$in# dee$er relatinshi$s (ith nesel! and the (rld arund us. Evlutin is the $r%ess ! "e%min# a(are ! mre and mre %nne%tins "et(een diverse events, and dis%verin# the %m$le* (hleness (ithin us and the uter universe. Anther name !r this $r%ess ! dis%very ! inherent (hleness is %reativity. Per%eivin# the inherent %nne%tins "et(een $henmena in ur (rld, and then e*$ressin# these %nne%tins in %reative (ays #ave "irth t s%ien%e, reli#in, art, and %ulture. n %reativity, a $ersn mves !rm lesser (hleness t a #reater (hleness. n a mead(, a li8ard !%uses n a msQuit, (hile a %( $ays attentin t the #rass, her %al!, and the mead( itsel!. H(ever, a human "ein# is a(are ! all this, and the sky a"ve and the river near"y, as (ell as the $ast that has #ne, and the !uture that is #in# t %me. At di9erent %hakras, time is $er%eived di9erently. At the &rst and se%nd %entres, time is a"sent (hi%h is the e*$erien%e ! eternal. )here is n %ns%ius memry ! the $ast r any thu#hts a"ut the !uture. A li8ard is nt a(are ! the $ast r !uture. )he $resent mment is the nly reality eQuivalent t an eternity, "e%ause there is nthin# "e!re and a!ter that mment.
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r human. n this s%heme ! time, the day, mnth, r year re$eats itsel! endlessly. )ime is like a seasn, the sun@s mtin r (aves in %ean. )ime mves in %ir%les and ends at a $int, and then starts a#ain (here it ended. ?ut ! this time-%y%le, myths are "rn. Myths ! #ds and #ddesses, #d and evil, devils and an#els - all emer#e !rm the third and !urth %entres. )hese myths never end, "ut rather kee$ mvin# in %y%les !rever. n a dis%ussin ! the third %hakra, it is im$rtant t study emtin, as it "e%mes in%reasin#ly mre di9erentiated at the hi#her %hakras. >irst, %nsider the Questin ! (hat the di9eren%e "et(een !eelin#s and emtins is. Emtins are the %m"inatin ! many sensatins in a %herent (hle. Emtins are the e*$ressin ! that %herent (hle in meanin#!ul "ehavir. Similarly, there is an im$rtant distin%tin "et(een $er%e$tin and e*$ressin. n $er%e$tin, the $ast and !uture dn@t $lay a rle, "ut in e*$ressin they are intimately invlved. >r e*am$le, thirst %auses an emtin that arises ut ! the varius sensatins arisin# in the "dy. But (hen (e e*$ress that thirst "y mvin# t Quen%h it, (e n( enter the realm ! !eelin#s. n the $r%ess ! Quen%hin# the thirst, (e have t "rin# the $ast and !uture int a%tin as (e evaluate relevant !a%trs su%h as the l%atin ! the (ater, its Quality and Quantity, as (ell as the availa"ility ! (ater. /hen emtins are !elt %ns%iusly they "e%me !eelin#s. Antni Damsi des%ri"ed this !a%t "eauti!ully in his resear%h.

=eelings( ?ur Na!ural sel Pleasure, $ain, and neutrality are $erha$s the $rimary !eelin#s. >ear, an#er, ha$$iness, sadness, dis#ust and sur$rise are the $rimary emtins. >ear is the mst !undamental emtin and !eelin# in human "ein#s, and it is $resent at all %hakras. At the l(er %hakras, thu#h, there is a lesser %ns%ius e*$erien%e ! it. As (e mve t hi#her %entres, (e "e%me mre a(are ! !ear. Sme $e$le re!use t #r(, evlve and live !ully "e%ause ! the hei#htened !ear they (ill e*$erien%e at hi#her %entres. )hat desn@t mean that the !ear (as less at the l(er %hakra. t (as al(ays there in the "a%k#rund, "ut at the l(er %hakra, ne@s %ns%iusness (as less and s !ear (as nt e*$erien%ed as mu%h r as !ully as at hi#her %entres. >ear is $resent at all %hakras, and s are the me%hanisms t es%a$e that !ear. /hile li!e dan%es in the !re!rnt ! e*isten%e, the darkness ! !ear is an ever$resent !a%t in the "a%k#rund. /hat (e %all nrmal livin# is the deli%ate me%hanism r "alan%e (e maintain t es%a$e !rm !eelin# this !ear and nt all(in# it t dminate ur day-t-day li!e. But "y es%a$in# !rm !ear in this (ay, (e $ay a %st. )he %st is $aid "y livin# $artially. /e avid (hat lies in the "a%k#rund, (hi%h means that (e are nt !ully in tu%h (ith urselves, and s$end mu%h ! ur time and ener#y - and ur li!e - %reatin# devi%es t kee$ !ear !rm emer#in# in ur %ns%iusness. Nature has #iven livin# "ein#s tls t deal (ith dan#ers and !ears. )he &#ht, ;i#ht, r !ree8e res$nse is su%h a tl at the &rst &ve %hakras, (hi%h %an $rte%t ur lives

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"y dealin# (ith emer#en%y situatins. But "esides this res$nse, ea%h %hakra has its (n s$e%ial (ay ! dealin# (ith !ear. At the &rst %hakra, !ear is dealt (ith "y immersin# nesel! in the !amily, %lan and %mmunity and never mvin# u$(ards. Mvin# u$(ards means leavin# the !amiliar se%urity ! the esta"lished $attern ! li!e, and !a%in# the !ear ! the unkn(n. At the se%nd %hakra, hednisti% $leasure, in%ludin# se*, is a (ay t (ard 9 the !ear ! death. ndul#in# in entertainment and thrills endlessly is ne (ay ! !r#ettin# ur !ear. At the third %entre, (ill!ul a%tin is the me%hanism ! %m"attin# !ear. As (e stru##le t #ain $(er in the (rld, an#er and a##ressin "e%me the !uel !r the &re ! that a%tin, and this may eru$t int vilen%e. All vilen%e e*%e$t the vilen%e used in sel!-de!ense and as a natural res$nse ! the "dy@s need t survive - %mes !rm !ear. Many $e$le (h are la"eled as "rave are a%tually the mst !ear!ul. n the #uise ! "ravery and %ura#e, they try t de!y their !ear. )hese "raveO $e$le have %mmitted sme ! the mst vilent %rimes in human histry, many times n a mass s%ale. ltimate %ura#e is t !a%e the !ear (ithin, a%%e$t it, e*$ress it, and # "eynd it. :eal %ura#e is t "e%me $ea%e!ul and nn-vilent. ) invade lands and de%imate %ities, t %nQuer $eaks and %eans, is nt "ravery "ut a (ay t kee$ !ear re$ressed. t is nt vi%try ver ther $e$le r nature, "ut t (in ver ne@s (n %nditinin# that is true trium$h, "rin#in# serenity and harmny (ithin nesel!. At the !urth %hakra immersin# nesel! int lve and ther emtins are the (ays t dilute the !ear ! death. At this %enter, myth and reli#ins als "e%me the $rte%tive me%hanisms !rm the !ear ! death. At the &!th %hakra, thinkin#, reasn, s%ien%e and systems "e%me methds ! es%a$e !rm the !ear. )he third %entre is l%ated arund the navel area, %nne%ted t the slar $le*us, and thus it is !ten %alled the slar %hakra. )his %entre has links (ith the enteri% r #ut "rain (hi%h is a $art ! the stma%h, intestine, and ther di#estive r#ans in%ludin# the $an%reas, s$leen, and liver. Be%ause ! its %nne%tin t the ri%h nerve $le*us and #ut "rain, the third %hakra is a very sensitive %entre. /hen it desn@t !un%tin (ell, it %an "e the %ause ! many mind-"dy $r"lems. )his %entre is the seat ! emtins as (ell as a%tin. )he third %hakra is !ten %alled the ryal %hakra, the seat ! the kin# and (arrir, and it %arries #reat $(er. )he element ! the third %hakra is &re and like ther %hakras, this %entre has three $ssi"ilities. )he &rst ne is ! "alan%e, (hi%h means a%tin in the (rld and #ainin# (rldly $(er, (ealth, and #lry thru#h that a%tin.

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)he se%nd $ssi"ility in this %entre is ! d(n(ard mvement, (hi%h ha$$ens (hen the &re ener#y desn@t &nd a (ay t e*$ress itsel! in the (rld. D(n(ard mvement dries the (ater element ! the se%nd %hakra, and (ithut the $rte%tin ! (ater, &re ra#es ut ! %ntrl and "urns the $ersn inside, emtinally and $hysi%ally. ?ne "e%mes an em"diment ! im$tent an#er and a##ressin, and destrys nesel! and the $e$le arund. By %ntrast, $tent an#er is the an#er that turns int a%tin t slve a $r"lem r "la8es ne( $aths. )he third $ssi"ility at this %hakra is the u$(ard mvement ! ener#y. /hen the ener#y ! &re mves u$, then ld $aths are %leared and ne( nes are %reated. 0arma is the memry sum ! all ur thu#hts, emtins, s$ken (rds, and a%tins (e take in the (rld. A thu#ht is an a%tin in the mind that a9e%ts the (hle "dy and "rain. An an#ry thu#ht "rin#s $sy%hl#i%al and $hysil#i%al %han#es (ithin a $ersn. /hen an#ry thu#hts r emtins are %rssin# ur mind, then ur "reathin# "e%mes heavy, the !a%e is ;ushed, the heart ra%es, "ld $ressure #es u$, and (e lse interest in !d and se*. Su%h a state, i! %ntinued !r a ln# time, (ill inevita"ly %reate health $r"lems in the "dy. Mst rdinary a%tins (e d are a%tually rea%tins r re;e*ive a%tins and ha$$en autmati%ally. Su%h rea%tins %me !rm a $ersn@s %ultural $r#rammin#, (ithut %ns%ius a(areness. /hen a $ersn "e%mes a(are ! ne@s (n thu#hts, (rds, and a%tins, then 0arma "e%mes 0arma 1#a. 1#a is nt a"ut livin# a%%rdin# t a $arti%ular set ! reli#ius values, "ut it is a"ut livin# (ith a(areness.
=our!h Cen!re or #ear! Cha&ra or Anaha!a ( >eelin#s, Dreams and Creativity - Path ! <ve and Devtin )he !urth %hakra is the %entre ! !eelin#s, $arti%ularly the !eelin#s ! lve. Althu#h emtins emer#e at the third %entre, at the !urth they !ully ;(er and are e*$erien%ed in de$th. At the &rst %entre, lve is e*$ressed as %are, at the se%nd as se*, at the third as $assin, and at the !urth %entre lve is !elt in its emtinal !rm. )his lve is an ener#y mvin# the kaleids%$e ! the mind, "rin#in# "eauti!ul ne( $atterns ! %reativity int !%us. <ve is ne%essary t save a $ersn !rm %nstant !ear, (hi%h is al(ays $resent in the "a%k#rund. n the a"sen%e ! lve, either the $ersn (ill su%%um" t !ear, resultin# in an*iety and $ani%, r (ill try t ver%me !ear thru#h a##ressin and vilen%e. Bth (ithdra(al !rm the (rld and atta%kin# it %me !rm an a"sen%e ! lve.

3

/hen lve mves d(n(ard thru#h the %hakras, it "e%mes atta%hment. /hen lve mves u$(ard, it is trans!rmed int devtinal lve, in (hi%h there is a surrender ! the individual t smethin# hi#her than nesel!. ntense and $assinate lve t(ard smene else, in (hi%h there is a #ivin# ! nesel! (hle-heartedly t the ther, is devtinal lve. )his !rm ! lve %ntains (ithin it a s$ark ! sa%red lve, and indeed !r many $e$le, it is the "eauty and intensity ! human lve that "e%mes the $ath t the sa%redness. n Su&sm shQ Maa8ihuman lve and shQ HaQiQi divine lve are inter%nne%ted. )he !urth %hakra is the %entre ! Bhakti r devtin, the seat ! the reli#ius traditins, (hi%h are !aith-"ased. Mst reli#ius traditins are #runded in lve and devtin t the Divine, and are "ased n !aith rather than n intelle%tual analysis. )he tl t rea%h the Divine in these reli#ius traditins is $rayer and (rshi$. )he s$e%ial sense ! the %hakra is tu%h, and (ithut tu%h, lve remains un!ul&lled. /henever lve emer#es, (ith it %mes a dee$ ln#in# t tu%h the "e%t ! lve. An en#ineer (ants t tu%h the ne( air$lane she r he "uilt, a huse-"uilder (ants t !eel the huse he r she "uilt, a mther (ants t tu%h her %hild, and a lver his r her "elved. )here is a dee$ $hysil#i%al link "et(een the "rain and the skin, as "th are devel$ed !rm similar em"ryni% tissue. )he skin as an e*tensin ! the "rain, and the "rain is the re%eiver ! messa#es !rm the skin. )u%h %m$letes the link "et(een ur skin and "rain. /ithut tu%h, that link remains %lsed and the $ersn may nt devel$ !ully $sy%hl#i%ally r even $hysi%ally. )his %hakra is als the %entre ! %reativity, (hi%h is intimately %nne%ted (ith lve. <ve and %reativity are inse$ara"le %m$anins. /ithut lve, %reativity is nt $ssi"le. <ve has al(ays "een a sur%e ! ins$iratin !r $ainters, s%ientists, (riters, and musi%ians. /ithut the lve ! smethin#, even i! that is an a"stra%t %n%e$t ! Gd, mral rder, r universal rder, it is nt $ssi"le t "e %reative. Durin# the $r%ess ! %reativity, a &ne stream ! ener#y mves u$ !rm the heart %entre and %nne%ts t the memries ! tu%h, sunds, smells, !eelin#s, and tastes in the "rain, and links them t (rds, %lurs, and desi#ns t !rm a $ie%e ! art, musi%, $etry, r a ne( inventin ! s%ien%e. ! the $ersn (h is %reatin# "e%mes a(are ! the $r%ess ! the %reativity, he r she (ill !eel these ener#y sensatins. )he advanta#e ! "e%min# a(are ! %reativity is that ne %an # "eynd %reativity itsel!, %ntrl it !rm hi#her %entres, and invite it at (ill. S i! the artist r s%ientist mves t the seventh %entre, then the %reativity ! the !urth and &!th %hakras %an "e !ully a%%essed, "e%ause "ein# at a hi#her %entre means ne naturally has mastery ver the l(er %entres. Als, a (nder!ul sense ! (hleness %an "e e*$erien%ed "y this $ersn in the $r%ess ! %reativity.

3

Mst %reative $e$le su9er "e%ause they remain at the !urth and &!th %entres and !eel !ra#mented (ithin. Althu#h they %reate (nder!ul $ie%es ! art, musi%, "eauti!ul $etry, and #reat inventins, their daily lives dn@t re;e%t their (rks. )hey remain !%used n the !urth and &!th %entres. Ener#y e*$erien%e and the e*isten%e ! hi#her %entres remain utside their a(areness. )he !urth %entre is the dr t $ersnal su"%ns%ius and a stair%ase t universal un%ns%ius. Cns%ius li!e is nly the ti$ ! the i%e"er# ! ur e*isten%e. /e are %ns%ius ! nly a small $art ! ur ttality, and the rest ! it lies dee$ in ur su"%ns%ius and un%ns%ius. n these hidden dimensins ! ur "ein# lie ur mtives, %nditinin#, and all the un(ritten histry ! ur human herita#e. )his is the $la%e (here the $rimal $ast meets the $resent and a9e%ts the !uture. )hat material and animal ener#y, "y (hi%h the (heels ! the human (rld mve, resides in this realm ! li#ht and darkness and e*$resses thru#h the dreams. )hese dreams nt nly %nne%t us t the animal and material (rld, "ut als hld %lues t ur dee$er identities, and the dire%tins in (hi%h (e %an mve. )his realm hides ur $ast, ur %reative ener#ies, and als ur destinies. ?n%e (e are a"le t %nta%t that ener#y ! the su"%ns%ius and un%ns%ius, (e %an learn h( t tune urselves (ith ur dreams and harness the !r%e (ithin t mve t a state ! (hleness. )he "arriers "et(een the %ns%ius, su"%ns%ius, and un%ns%ius mind have t "e demlished. /hen su%h a $r%ess ! demlitin ! "arriers is n, tremendus ener#y is released in ur "rain, mind, and heart. By %nta%tin# and harnessin# that ener#y, a $ersn "e%mes a shaman r a healer.

$a!h o Sha"an )he !urth %entre is als the %hakra ! the shaman. A shaman is a $ersn (h has $ened the dr ! the $ersnal su"%ns%ius and has (alked %ura#eusly int the unkn(n darkness ! universal un%ns%ius. A shaman leaves "ehind %ultural %nditinin# and s(ims in this $rimal %ean, ea%h dr$ ! (hi%h heals the (unds ! the $ersn. n that adventure, a $ersn &nds his r her (n uniQue s$irit- animal r human (hi%h may "e%me his r her ttem r deity. )his animal r deity %ntains the ener#y ! the su"%ns%ius and un%ns%ius, (hi%h %an "e n( invited t "e%me alive and stay (ith the shaman t heal. )he $rimal sund ! ?m r Amen vi"rates in the de$th ! universal su"%ns%ius. )he sund ! ?m r Amen (as $resent at the l(er three %hakras, "ut in the !rm ! undi9erentiated vi"ratins. At the heart %entre, this sund "e%mes audi"le. Primal sund is nt $rdu%ed "y the strikin# ! t( "e%ts  rather, it arises in alneness (ithut the %nta%t ! "e%ts. n Sanskrit, it is %alled the Anahat sund, (hi%h means that a sund is $rdu%ed

4F

(ithut strikin# t( "e%ts r ener#ies. )hat is (hy the heart %hakra is als %alled the Anahat %hakra. )he !urth %entre, (ith its $rimal ener#y, "eln#s "th t the divine and devil in human "ein#s. Bth the divine and devil %me !rm the same rt (rd Div (hi%h mean t shine. /hen the su"%ns%ius and un%ns%ius ener#y ! the %entre is re$ressed r distrted, it takes the !rm ! the devil, and (hen the same ener#y &nds its $ath and "e%mes %ns%ius e*$erien%e, it "e%mes the divine. ?ut ! the denial ! ne@s true sel! is "rn the devil. >ull reali8atin and a%%e$tan%e ! ne@s (n uniQue "ein# leads t the divine. n a !eminine $ersn, this %entre is mre $en and a%%essi"le. )he %entre@s mysterius material and animal ener#y (as a %ause ! !ear in the mind ! many $e$le, leadin# t the $erse%utin ! (men in many reli#ins. At this %entre, the #reat mythl#i%al (rld ! #ds and #ddesses, demns and s$irits emer#es. /hile the ri#ins ! mythi% thinkin# lie at the third %entre, they %me int !ull !ruitin at the !urth. t is at the !urth %hakra that the mammalian "rain meets the uniQuely human %m$nent ! the "rain. )his %entre is the "rid#e "et(een the material and animal $ast ! a $ersn t the uniQuely human $resent and divine !uture. /ind is the element ! the !urth %hakra, an element that im$arts even mre !reedm t mve and %han#e. )he Earth element has little mvement, and (hile (ater and &re have mre, (ind mves s(i!tly and mre Qui%kly than the $revius three. )his %hakra is %nne%ted (ith the heart, lun#s and thymus #land, (hi%h are im$rtant $arts ! the immune system. /hen this %hakra is a%tive, there may "e a sensatin ! !ullness in %hest r $ain. Anahat %hakra@s %lr is #reen (ith t(elve $etals and seed sund 1um.

=i!h Cen!re or Throa! Cha&ra or Dissudha(

S%ien%e, Systems,

Cmmuni%atin and E*$ressin - )he Path ! ntelle%t )he &!th %hakra is uniQuely human. Cm$le*ity rea%hes its $eak at this %entre, and e*$resses itsel! in the s$e%ial human %a$a%ities !r l#i%, ratinality, reasnin#, $lannin# !r the !uture, and lan#ua#e. )hru#h these e*trardinary !a%ulties, human %reativity is unleashed, and the universe ! the mind is "rn. n the (m" ! this universe, s%ien%e, systems ! #vernan%e, and the idea ! a universal mral rder #r(s. S%ien%e "e%mes the ultimate $(er in human hands t trans!rm the uter (rld and %ntrl !r%es ! nature. At the $eak ! this mastery and %ntrl, humans think that they are the ne( #ds. At the &rst and se%nd %hakras, humans (ere hel$ed "y the $(er ! their an%estrs, !amily, %lan, and tri"e. At the third and !urth %entres, they (ere hel$ed "y the $resen%e ! Gd, #ds, #ddesses, and s$irits. )hese $(ers

4+

and %n%e$ts hel$ed humans t %$e (ith the !ear ! the death. Humans at the l(er !ur %entres (ere su"servient t the !r%es that $rte%ted them. )hse $(ers (ere "eynd their %ntrl, and %mmunity r tri"al e9rts (ere needed t take the hel$ ! su%h !r%es. n that kind ! envirnment, individuality (as nt en%ura#ed, "e%ause the individual (as t (eak t deal (ith the !r%es and s$irits ! nature. )he %ulture and %mmunity sha$ed the li!e ! the $ersn. But at the &!th %entre, the traditins ! the !ur $revius %hakras are "rken. )hru#h l#i%, reasn, and lan#ua#e, s%ien%e emer#es as a $(er!ul tl in human hands that hel$s in masterin# the !r%es ! nature. nstead ! $rayin# t the an%estrs ! the &rst and se%nd %entres, and the #ds and #ddesses ! the third and !urth, $e$le themselves start "e%min# thse $(er!ul s$irits, an%estrs, #ds, and #ddesses. niversal mrals, natinal %nstitutins, human ri#hts, and systems ! #vernan%e emer#ed at the &!th %entre and thru#h them humans mved n a $ath t "e%me their (n masters and sha$e their (n destiny. )hru#h the ama8in# dis%veries ! s%ien%e, $e$le seek t "e%me immrtal. )hat Quest !r immrtality (as al(ays there as a !undamental human mtive, "ut earlier in human evlutin that Quest (as thru#h the inter%essin ! s$irits and #ds. n the &!th %hakra, the $arallel universe ! the mind is "rn, (here thu#hts %ntrl the "dy and envirnment t %reate a uniQue (rld. Humans are the #ds ! this %reated (rld that !un%tins $arallel t the (rld ! nature. )his is the %entre (here thu#hts #ain su$reme si#ni&%an%e, and a ne( %a$a%ity ! thinkin# a"ut thu#hts is a%hieved. Natural "e%ts and $henmena are "served, la"eled, and %ate#ri8edL universal !r%es are dis%vered and uni!rm la(s %n%eivedL l#i%al theries and systems are %reated, and s%ien%e and te%hnl#y make ra$id $r#ress. At the &!th %entre, the individual "e%mes the !undamental %reative unit ! the human (rld, rather than the !amily, #ru$, r %lan. A%%rdin#ly, the individual@s !ul&llment re$la%es the !ul&llment ! the as$iratins ! the %mmunity. )he &!th %hakra is the %entre ! dis%riminatin, (here, "y the hel$ ! mral la( and reasn, a $ersn %nne%ts t the s%iety and mves t(ard the #reater #d. t is nt the vi%e ! #ds and s$irits, "ut the (ritten la( #vernin# the li!e ! the $ersn. He r she is !ree t !ll( the $ursuit ! his r her ha$$iness i! that $ath desn@t %ntradi%t the s%ial rder and des nt vilate the ri#hts ! thers. /hen the thrat %hakra "e%mes a%tive, there is an e*$lsin ! %reative e*$ressin. Creativity at the !ur l(er %entres (as %mmunal, limited, and mythi%, intri%ately a $art ! daily livin#. Althu#h %reativity %%urs at the !urth %entre, it e*$resses and %mmuni%ates !ully at the &!th. )he $ersn "e%mes a %reatr.

4

8ri!erJs loc& /hen $e$le e*$erien%e a "l%k in their %reativity, they are e*$erien%in# an "stru%tin in ener#y ;( "et(een the !urth and &!th %entres. n s$ite ! the ur#e at the !urth %entre t %reate, and at the &!th t e*$ress and %mmuni%ate, n real %reativity takes $la%e. )he &!th %entre has its (n %reative $(er, "ut it is a me%hani%al and syntheti% ne (ithut ri#inality. t is #d !r imitatin and innvatin. )he lea$ int radi%al ne( %reative !rms either %mes !rm the !urth r seventh %entre. )ime at the &!th %enter "e%mes linear and ;(s !rm the $ast t the $resent and !rm the $resent t the !uture. Histry (alks n the linear $ath ! time. An emer#en%e ! histry is $ssi"le thru#h the linear $er%e$tin ! time. Be!re linear time %ame int e*isten%e at the &!th %entre, the stry ! the (rld (as tld nly "y mythi% stries handed d(n thru#h ral %mmuni%atin. n a (ay, !ra#ments ! histry (ere em"edded in the myths "ut it (as nt the ty$e ! histry that emer#es at the &!th %hakra. At the &rst three %entres, stries and !lklres are %nveyed rallyL at the !urth, myths emer#e in !rm ! e$i%s, and at the &!th, histry re$la%es myths. Myths are %y%li%al and histry is linear. Myths em$hasi8e a re$etitin ! events. An event@s essen%e remains the same, "ut the !rm %han#es. But histry asserts that (hatever ha$$ened in the $ast (ill nt ha$$en a#ain, "e%ause thin#s (ill %han#e in the !uture. Histry #ives a sense ! $r#ress, ! evlutin. /ithut linear time, evlutin is nt $ssi"le. /hile linear time #ives the human mind a sense ! $r#ress and evlutin, it als %reates mre !ear and an*iety. >ear ! death is al(ays lurkin# in the "a%k#rund at all ! the %hakras, "ut as (e evlve t(ard hi#her %entres, (e "e%me mre and mre a(are ! it. At the &!th %entre, (e are nt nly a(are ! ur remte $ast thru#h (ritten and s$ken histry, "ut als ! the !uture in (hi%h (e (ill nt e*ist $hysi%ally. )he !uture (ill %ntinue, "ut (ithut "ein# us there. )his %ertainty ! nt "ein# in the !uture evkes the !ear ! death, (hi%h is $arti%ularly intense at the &!th %entre "e%ause ! ur in%reased a(areness. At the &!th %entre, humans (eave a vast (e" ! es%a$e me%hanisms t %$e (ith the !ear ! death. /hen the &!th %entre is in "alan%e, the !a%ulty ! thinkin#, reasnin#, and ratinality !un%tin $timally. t als im$arts the Quality ! makin# #d mral ud#ments and nt su%%um"in# t su$erstitins. /ith analysis and synthesis thru#h the &!th %entre, a $ersn arrives at ratinal %n%lusins that hel$ in de%idin# the %urse ! !uture a%tins. >rm this %entre, Jnana r kn(led#e emer#es. Jnana r kn(led#e is the %entral element ! Buddhism and 7edanti% Hinduism. )his %entre $rvides a $ersn (ith %reative e*$ressin. )he $ersn may "e intensely %reative (ithin, "ut i! e*$ressin ! that %reativity desn@t ha$$en, the $ersn (ill remain un!ul&lled. Great tea%hers are %reative, "ut they als

4

kn( h( t %mmuni%ate that %reative ener#y in di9erent !rms ! e*$ressin. )hat %an nly "e $ssi"le i! the &!th %entre is $en and !un%tinin# at its $timal level. ! the $ersn stays at the &!th %entre, he r she may "e tra$$ed in the (rld ! reasn and ratinality. :easn and ratinality, $rdu%ts ! the thinkin# mind, are im$rtant milestnes n the (ay, "ut they are nt the destinatin. But the $(er ! the mind is s #reat, and its %reative e*$ressins s %m$le*, that it may seem as i! the mind itsel! is a master ! li!e. A $ersn %an mve !rever in the $arallel universe ! the mind and never %m$lete the urney t(ards (hleness. ! this ha$$ens, the $ersn has "e%me stu%k at the &!th %entre. n the vast universe ! thinkin#, the mind@s thu#hts and ima#es are !ten $(er!ully dra(n int the &elds ! s%ien%e and te%hnl#y. Pe$le, r indeed even a (hle %mmunity, may "e%me s a"sr"ed in this universe ! thu#hts that they may alt#ether a"andn the sear%h !r mre dimensins ! truth. )hey may think that they have already arrived at the truth "y masterin# a !ra%tin ! the !r%es ! nature, r "y kn(in# smethin# a"ut the "rain r e*ternal universe. )hey may %nsider themselves (ise. )he "i##est $r"lem ! the &!th %hakra is that it never all(s any e*$erien%e t remain $ure, !resh and dire%t. All e*$erien%es are <ered, %han#ed and "ru#ht under the %ate#ries ! kn(n "y memries, theries, %n%e$ts, de&nitins and "elie!s (hi%h are already stred in the &!th. As the dire%t e*$erien%es ! l(er !ur %hakras mve u$, the !r%e and ener#y ! the &!th is mi*ed (ith them and %han#es them !rever. )he &!th %hakra thrives n $redi%ta"ility and desn@t (ant anythin# unkn(n, "e%ause the unkn(n may %ntain dan#er in%ludin# the dan#er ! death. A sense ! (nderment is missin# "e%ause ! the &!th. ! the ener#y ! the &!th %entre mves d(n(ard, then ne may su%%um" t ill#i%al and irratinal !r%es, (hi%h ham$er the #r(th and (ellness ! a $ersn. Su%h a $ersn may usti!y the %ultivatin ! su%h irratinal !r%es thru#h l#i% and reasnin#, and may "e%me instrumental in the rise ! su$erstitin and the makin# ! a %ult. Su%h %ults $rdu%e mass hy$nsis and mass hysteria, (hi%h is detrimental t the urney t(ard hi#her %entres. A d(n(ard mvement ! the ener#y ! this %entre may lead t the %ntinuatin ! useless rituals and $ra%ti%es, dee$ly harm!ul t the $ersn "th $hysi%ally and $sy%hl#i%ally. An u$(ard mvement ! the ener#y ! this %entre makes a $ersn mre a(are ! the inner and uter (rld, (hi%h ultimately leads t (isdm. )he 1#a ! 0n(led#e is trans!rmed int the 1#a ! /isdm. )here is mu%h kn(led#e arund us t #ather, "ut (e reQuire dis%riminatin a"ut (hat kn(led#e is relevant and #d !r ur inner devel$ment. )he u$(ard mvement ! the ener#y ! the &!th %hakra $er!rms that dis%riminative !un%tin e9rtlessly.

43

)he element ass%iated (ith the &!th %hakra is s$a%e. t lies at the rt ! the ne%k and is %nne%ted t the %ervi%al $le*us, thyrid, and $arathyrid #lands. )he v%al %rds lie (ithin the &eld ! this %hakra, (hi%h is an instrument ! e*$ressin as (ell. Sund is the s$e%ial sense ! the %entre. Sund is the sense that a$$ears &rst in human "ein#s, (hen they are still #r(in# in the (m" as a !etus. t is als the sense t disa$$ear last (hen a $ersn is dyin#. t has si*teen $etals and its %lr is "lue and the seed sund is Hum.

Si;!h Cen!re or Third *e Cha&ra or Ana(

Death and Naked

Duality - Path ! nsi#ht )raditinally the si*th %hakra has nly t( $etals, (hi%h is dee$ly sym"li%, and its %lur is (hite, (hi%h is si#ni&%ant as (ell. t is Quite a transitin !rm the %m$le*ity ! si*teen $etal ! &!th %entre (ith its vi"rant "lue %lur. Suddenly the %m$le*ity and many sidedness ! the %entre ! reasn and s%ien%e #ive (ay t the sim$li%ity ! the t( dimensins ! e*isten%e, namely li!e and death.

'ndi4iduali! and Aloneness At the &rst %hakra, the $ersn (as de&ned "y the !amily, %lan, r the %untry and had very little !reedm r identity a$art !rm that !amily r #ru$. )here (ere n individual ri#hts r $rivile#es, and the %mmunity #verned a $ersn@s li!e. But "y the time a $ersn arrives at the &!th %entre, the ri#hts ! the individual have "e%me $aramunt, and the $ersn n( has the !reedm t dissent !rm a $arti%ular !amily r #ru$ (ithut "ein# $unished. But simultaneusly, that $ersn is #verned "y a mre universal la( r ethi%, "ased n kinder treatment ! the $ersn. )hat is (hat evlutin is all a"ut. )he $ersn is mvin# r #r(in# ut ! the %n&nin# (alls ! the !amily, #ru$, natin, and myth, and is als ad$tin# mre universal rules. )his is the $r%ess ! "e%min# individual. ndividuality %nsists ! sheddin# the ri#id lyalties ! ra%e, reli#in, %lur, and se*ual and #ender $re!eren%es im$sed !rm utside, and mvin# in(ard t reali8e ne@s (n nature. ndividuality is the $r%ess ! dis%verin# nature@s #i!t. /hen nature %reates us, it im$lants its seed (ithin us and that is (hat (e have t kn(. By kn(in# that se%ret, (e esta"lish %mmuni%atin (ith nature at lar#e and (ill eventually "e in %mmunin (ith it. )he &!th %entre is %ertainly the stren#thenin# ! the $r%ess ! individuality that "e#an as sn as the &rst %entre "e%ame a%tive. )he si*th %entre is the ;(erin# ! the same mvement. At the si*th %hakra, everythin# that su$$rted the $ersn "th !rm utside and inside is le!t "ehind. )he !amily and tri"e ! the &rst %hakra are n mre (ith the $ersn, nr are the $leasures ! the se%nd and the (ill!ul a%tin !

44

the third. )he mythi% (rld ! Gd, #ds, #ddesses, an#els, and s$irits ! the !urth %entre are als le!t "ehind, and even the realm ! l#i%, reasn, and s%ien%e ! the &!th %entre n ln#er a%%m$any the $ersn. At the si*th %entre the (hle ! e*isten%e is divided int t(, a %lear duality, in (hi%h the $ersn - as the su"e%t - stands in !rnt ! the universe as its "e%t and adversary. )he $ersn is "are $sy%hl#i%ally, "e%ause all the su$$rt, $leasure, distra%tins and es%a$e ! the rest ! the &ve %hakras are n mre (ith the $ersn. At the si*th %hakra, a lnely $ersn is starin# at the universe (hile the !ear ! death is risin#, and there is n es%a$e !rm it "e%ause all es%a$e me%hanisms ! the &rst &ve %hakars are dr$$ed. >inally li!e is %n!rntin# death. )he !ear ! death "e%mes an unavida"le $resen%e at the si*th %entre. >ear (as al(ays $resent in the "a%k#rund, startin# !rm the &rst %entre, "ut there (ere strn# me%hanisms t %$e (ith it, es%a$e it, and $ush it "eynd the rea%h ! a(areness. )hat (as essential t live in the (rld (ith reasna"le emtinal %m!rt. But thse me%hanisms ! es%a$e ended at the &!th %entre, (here the last e9rt ! the mind t $rte%t the $ersn (as e*$ressed thru#h reasn, s%ien%e, and systems. A!ter the &!th %entre, n es%a$e rute (as le!t. n a dark and %lsed universe, a $ersn is le!t !a%e t !a%e (ith his r her (n mrtality.
46

and the death !a%e ea%h ther a(akenin# %%urs. Nrmally ne (ants nly t live and desn@t (ant t die. n a li!e (here there is $sy%hl#i%al avidan%e ! death, livin# is in%m$lete and un!ul&lled. Cm$leteness %annt "e e*$erien%ed i! death, (hi%h is the ther hal! ! (hleness, is nt !a%ed. As the $ersn mves thru#h the %hakra a(areness ! death "rin#s alertness t the $ersn, an e*trardinary state ! ttal attentin and !%us. )he "rain "e%mes thu#htless yet !ully a(are ! (hat is #in# n in the mment. All senses are alert and the nise ! thu#hts and emtins st$s. )he a"sen%e ! the nise ! thu#hts and emtins is a state ! $ea%e. >ear is re$la%ed "y tranQuility. )hat is anther reasn (hy the %lur ! this %hakra is (hite. At this %hakra, the $er%e$tin ! reality is dire%t, and a $ersn re%eives dire%t kn(led#e, (hi%h is (hy it is %alled insi#ht. )he $ersn %an see !rm (ithin. ntil the &!th %entre, $er%e$tin (as %nditined "y the !amily r %lan, reli#in r myths, r l#i% and reasnin#. But at the si*th %hakra, all thse su$$rts dr$, and the "rain is relatively !ree t $er%eive dire%tly. Su%h an a%t ! $er%e$tin and seein# makes thse %a$a"ilities ! the "rain a%tive, (hi%h thus !ar (ere drmant. Su%h a%tivatin may #ive a $ersn %ertain $sy%hi% a"ilities. /hile su%h a"ilities %an "e thrillin#, they are !ten detrimental t !urther $r#ress "e%ause it is tem$tin# t "e%me atta%hed t these unusual a"ilities.
45

li!e, remainin# in %n;i%t "et(een the $$site $ulls ! the %ulture and his r her (n nature. ! the si*th %entre is !ully !un%tinin#, it "rin#s $ea%e t the heart and mind ! a $ersn, as (ell as $hysi%al and $hysil#i%al %han#es in the "dy. )he "dy and mind mve t(ards inte#ratin. )hey (ere s$lit and in dee$ %n;i%t at the &!th %entre, "ut at the si*th %hakra a natural and s$ntaneus %mmand n the "dy and mind@s ur#es is esta"lished. )his state ! %mmand is nt a result ! (ill r !r%e. t is e9rtless. Cntrl "y (ill %annt survive !r ln# and leads t $athl#ies ! "th mind and "dy. Su%h dis%i$line "rin#s mu%h srr( and $ain. H(ever, there is a state ! natural and e9rtless restraint that ha$$ens (ithut the inter!eren%e ! (ill. Su%h a state ! restraint "e%mes $art ! li!e itsel!. Anther remarka"le !eature ! this %entre is the a(areness ! ne@s dual nature in terms ! #ender. A!ter all, ur le!t "rain is mre mas%uline and ur ri#ht "rain is mre !eminine. )he le!t "rain is %nne%ted (ith @ r islated $ersnhd, thu#hts, lan#ua#e, details, analysis and a%tin in an ut(ard and $r-a%tive r mre a##ressive a$$ra%h t the (rld. )he ri#ht "rain is re%e$tive, emtinal, hlisti%, visual-s$atial, and ima#inative. t is %nne%ted (ith emtins, art, musi%, a"stra%t thu#hts and is mre silent. n ndian traditin it@s "eauti!ully de$i%ted "y Ardhanarish(ar, hal! !emale and hal! male ima#e ! Shiva and Parvati. 1in-yan# sym"l als re$resents the same idea. n a man, the &rst %entre (as mas%uline and the se%nd %entre (as !eminine. Althu#h "e!re the si*th %entre the $ersn e*$erien%ed the $$site #ender (ithin himsel! r hersel!, a(areness ! su%h Qualities (as nly $artial. Mstly the $ersn i#nred, ne#le%ted, r a%tively su$$ressed su%h im$ulses emer#in# n the sur!a%e "e%ause ! %ultural in;uen%e. $ t the &!th %entre, s%iety and %ultural in;uen%e (as the dminant !a%tr (ith re#ard t #ender in the li!e ! a $ersn. At the si*th %entre, h(ever, ne is #radually set !ree !rm thse $sy%hl#i%al %nstraints and is a"le t !eel and %m$rehend the $resen%e ! the Qualities ! the $$site #ender (ithin nesel!. At the si*th %entre, a $ersn %annt i#nre the $resen%e ! the $$site #ender (ithin, and this is e*$ressed thru#h dreams, !eelin#s, and vert "ehavir. nstead ! "ehavin# a%%rdin# t the e*$e%tatins ! the %ulture, the $ersn (ill start e*$ressin# the Qualities ! the $$site #ender. A man may !un%tin as a mther, and a (man as a hus"and in his r her intera%tins (ith the e*ternal (rld. )he si*th %entre is the last shrine n the $ath ! the urney t(ards the !ull individuality. )he $il#rima#e that "e#an at the &rst %hakra is a"ut t %me t an end. )he last $ie%e in the $u88le ! the "dy and mind, the last line in the $etry ! individual li!e, and the last strke ! the "rush in the $aintin# ! $ersnal e*isten%e is a"ut t take $la%e.

4

)hird eye %hakra is l%ated "et(een t( eye"r(s and the $ituitary #land is the end%rine #land ! this %entre, (hi%h $lays a rle in the re#ulatin ! all ther end%rine #lands. t@s "eynd elements and the seed sund is Aum.

Se4en!h Cen!re or Crown Cha&ra or Sahasrara(

ndividuality,

/hleness and /ellness - Arrivin# at the Peak ! Evlutin )he seventh %hakra is the %ntinuatin ! the e*$erien%es ! the si*th %enter. /e are "rn int a !amily, %ulture and traditin, and the %enter ! ur day t day li!e lies in thse institutins. A human "a"y "e%mes a(are ! the mther, ther $e$le and the (rld arund it, earlier than it "e%mes a(are ! its "dy and !eelin#s. /e are s%iali8ed rather than individuali8ed. )hat is (hy humans are %alled s%ial animals. /e dn@t "eln# t urselves. /hatever (e see, taste, hear, !eel, think and e*$erien%e is thru#h the <ers ! the !amily, s%iety and %ulture. But "y arrivin# at the seventh %hakra (e are re"rn thru#h ur (n (m" ! $tentiality int (hleness, (ellness, !reedm and individuality. A!ter ur $hysi%al "irth (e (alk int the human made (rld and "e%me %nditined. But a!ter the re"irth at seventh %hakra, (e dis%ver ur (n %enter (ith (hi%h (e (ere "rn, "e!re (e "e%ame s%iali8ed. At seventh %hakra (e &nd ur uniQue individual $la%e in the (rld and lk and !eel !rm ur (n $ers$e%tive. ?ur %entre is ur mind-"dy (hi%h !un%tins as an inte#ral unit rather than as a result ! the %has ! the !ra#mented and s%attered $ie%es ! li!e. /e enter and s(im in li!e@s river (ith ease, mvin# t(ards the unkn(n and mysterius %ean ! e*isten%e. Many ! us think that the individuality and !reedm %an nly "e a%hieved "y the ree%tin ! the ld and traditinal (ay ! livin# and "y a%%e$tin# (hat is mdern r %ntem$rary. /e als !eel that inde$enden%e means leavin# $e$le and $la%es and livin# in ur (n %reative (ays. 1et thse (h as$ire !r that kind ! rusti% individualism, shunnin# the $ast, live an islated and !ra#mented li!e. )hat kind ! li!e is a rea%tin t the ld (ays ! livin#. Dis%verin# ur individuality is nt an idel#y, a s%ial re!rmatin and revlutin. t@s nt the renun%iatin r ree%tin ! the ethi%al !rame(rk ! s%iety. t@s a"ut ur (n sel!, a"ut ur (n mind. t@s $ea%e!ul and silent trans!rmatin ! a $ersn int a !ully !un%tinal individual. )he seventh %hakra is the &nal destinatin in ur evlutinary urney. A!ter the seventh %hakra, there is yet sme mre distan%e t %ver, "ut there is n $ath t (alk r #uide t !ll(. )he seventh %entre is nt an inde$endent %hakra, "ut is "rn ut ! the inte#ratin and synthesis ! the si* $revius %hakras. H(ever, the seventh %hakra is nt the sum ttal ! the Qualities ! the si* %hakras. t #es "eynd anythin# (hi%h is re$resented in the si* %enters. )he seventh %hakra is the %r(n shrine, the $inna%le ! $ersnal

4

a%hievement. N individual a%hievement %an ever mat%h the e*$erien%e ! livin# at the seventh %hakra. Any ther $ersnal a%hievement "eln#s t ne r the ther %hakras, is inherently in%m$lete and $artial and thus %annt "rin# !ul&llment. But the seventh is the unin ! all levels !rm !amily rtin#, thru#h the middle levels, u$ t !a%in# the naked duality at the si*th %hakra. Here, a $r%ess ! $uri&%atin "e#ins, in (hi%h the %l##ed %hannels ! %mmuni%atin in mind and "dy are %leared, all(in# ener#y t ;( !reely. >ree ;( ! ener#y thru#h the "rain and "dy is an intimate %mmuni%atin "et(een "dy and mind. Su%h %mmuni%atin "inds %ells (ith the r#ans, r#ans (ith systems, and systems (ith ne anther. A!ter this %learin# ! %hannels, the ;( ! the ener#y sensatins %nne%ts (ith !eelin#s, !eelin#s (ith the emtins, emtins (ith thu#hts, thu#hts (ith %reativity, and %reativity (ith (hlesme livin#. n this state ! %m$lete inter%nne%tedness, "dy and mind !un%tin as an inte#rated unit. ?n the #rund ! that (hleness, the ;(er ! the sul is "rn. Althu#h sme $e$le have #lim$ses ! the sul r (hleness, very !e( are a"le t live in it, (hile still enyin# the !ruits ! the mind, "dy and the (rld. )he sul is the state ! (ell-"ein# (ith $assin and %ntains the essen%e ! all the l(er %hakras - the "eauty ! the !amily, tri"al r #ru$ ties, the $leasure ! the (rldly thin#s, $assinate a%tin, !eelin#s and emtins, %reativity and its e*$ressin, and livin# (ith ever-$resent death. n this state ! livin#, the $ersn kn(s h( t live sim$ly, understandin# the di9eren%e "et(een (hat is essential and nn-essential. )his sim$li%ity %ntains (ithin it all the %m$le*ity ! li!e, "ut the $ersn n( "e%mes like the s$ider (h (eaves her (e" every day, yet is never tra$$ed in it. Sim$li%ity is harmny in %m$le*ity. n this sim$li%ity an individual e*$erien%es $assin (ith austerity. )he si*th %hakra is the last $ie%e in the mind-"dy riddle and as sn it "e%mes !ully !un%tinal and its ener#y mves u$(ards, the (hle $i%ture ! individual li!e "e%mes %lear, "e%ause the seventh %hakra %mes int e*isten%e. As the last $ie%e &ts int $la%e, the "rain, (hi%h is the instrument ! $er%e$tin, is lit u$ !rm (ithin. Brain drman%y is ver and the (ellness reserve is !ully a%%essi"le. As the "rain &lls (ith deli#ht and ener#ies, it "e%mes yun# a#ain. )he yun# "rain is !ree !rm $sy%hl#i%al %nditinin# and desn@t live either in memries r in dreams !r the !uture. )his "rain is in %mmunin (ith the mment, (ith all its senses $en. Su%h a "rain is &lled (ith $assin, vi"ratin# (ith the ener#y ! (hleness, and desn@t reQuire any e*ternal stimulatin t e*$erien%e that n#in# state ! $assin. )he $hysi%al "dy #es thru#h the natural $r%ess ! a#in#, "ut a "rain that vi"rates (ith the ener#y ! (hleness remains !resh and $assinate even at the time ! death. A "rain that is de$endent n the e*ternal means !r its $assin and ener#y (ill "e%me stale and (ither as sn that e*ternal su$$rt is #ne. /ithdra(al ! the e*ternal su$$rts ha$$ens naturally as (e a#e. )he !amily and %mmunity $ays less attentin t the a#in# $ersn and the "dy@s %a$a%ity !r sensual $leasures

6F

diminishes. But a "rain that !un%tins n its (n resur%es and ener#y is its (n master and %ntinues t "e a(are, $assinate and !ull ! deli#ht. )his is a state ! !reedm and inte#ratin, individuality and inde$enden%e. /e are !ten %n!used a"ut the nature ! true inde$enden%e. /e think that inde$enden%e means a %a$a%ity t make %ertain de%isins n ur (n, r t live se$arately and make $ersnal %hi%es a"ut ur ", %lthes, %ars and huse. )hat is als a ty$e ! !reedm, "ut ne in (hi%h (e still de$end n the (rld !r the $leasure. ! the uter (rld is in %has, then ur inner (rld is shaken as (ell. But an a(akened "rain is nt de$endent n the e*ternal (rld !r its y. A $ersn (ith an a(akened "rain %uld "e %alled a >akir r a kin#ly "e##ar - a $ersn (h needs sme "asi% minimum hel$ !r the survival, "ut "eynd that it is nt de$endent n the (rld. )his individual %an %hse a li!e ! $verty, ! the utmst sim$li%ity "e%ause the "rain is n mre a vi%tim ! the ha"its and addi%tins.

The $ro
6+

and eventually t addi%tin. )he $ersn n( is de$endent n the e*ternal (rld !r $leasure, and there is nthin# (ithin (hi%h %an $rvide %ntentment and y. As a $ersn #ets mre and mre de$endent n e*ternal sur%es !r $leasure, his r her (n innate %a$a%ity t $rdu%e $leasure (ithers and eventually "e%mes dys!un%tinal r nn-!un%tinal. De&%ient !un%tinin# ! the "rain is almst the nrmal state in ur (rld, and that is (hy the addi%tin t (ealth, !d, "e%ts, entertainment, e*%itement, dru#s, and al%hl is %mmn$la%e. Su%h addi%tin t e*ternal stimulatin is leadin# the (rld t(ards an envirnmental %atastr$he. Ea%h ne ! us (ants n( mre and mre stimulatin thru#h (ealth, $(er et%. ) $rdu%e enu#h ! that stimulatin (e need resur%es (hi%h %me !rm the earth and ur natural envirnment, and that drain n ur natural resur%es is %learly unsustaina"le. /e are in din#O mde all the time. Din# is needed "e%ause it stimulates the "rain and #ives $leasure and e*%itement. /hat (e need is a state ! nn-din# (here (e are %ntented (ith urselves and live n inner resur%es. )he human "rain has a (ell-devel$ed $leasure $ath(ay r re(ard system dee$ly em"edded in its %re, ri%h in neur-%hemi%als. )his system $rvides a sense ! $leasure, %ntentment and e*%itement. )he "rain has the $urest ! (ine (hi%h has ever "een distilled in the evlutinary histry ! the universe, and it al(ays (aits !r us t drink it and "y drinkin# it (e "e%me drunk (ith the divine.

=ull =unc!ioning o !he
6

An a(akened "rain is a %lear mirrr, a (hleness in (hi%h seemin#ly $$sin# !r%es are seen as ne truth and ne mvement. )he individual reali8es !r the &rst time the taste ! an undivided $ers$e%tive, (here all thin#s mve in dynami% "alan%e and (hleness. )his (hleness is neither $er!e%tin nr symmetri%al, "ut rather it is like nature, (hi%h may seem %hati% "ut a%tually has a su"tle rder and (hleness. )he individual !eels a sense ! natural harmny (ithin - "ut it is the harmny ! a un#le rather than a %ultivated #arden. Althu#h a un#le seems like %has, it has its (n innate $attern (here all its %m$nents !un%tin t#ether in a rhythm. n this state there is nt nly the a(akenin# ! the "rain "ut als the a(akenin# ! ea%h %ell, r#an and system ! the "dy. Sensatins !rm all ver "dy are !elt as a stream ! vi"ratins ;(in# !rm the $eri$hery ! the "dy t(ards the %entre and !rm the l(er $arts ! the "dy t the u$$er $arts. )his is the ;( ! ener#y in (hi%h nerve im$ulses mve !rm $eri$heral nerves t(ards the s$inal %rd and "rain. )hey are !elt thru#hut the day and ni#ht (ithut interru$tin. )hese sensatins %reate the !eelin# as i! the "dy is vi"ratin# like a &ne tunin# !rk and #ives a !eelin# ! #entle $leasure.

Awa&ening o !he *nerg Cen!res A!ter a(akenin#, the sensatins are nt nly !elt in the "dy "ut als at the l%atins ! all the %hakras. Smetimes, the ener#y ! an a(akened %hakra may "e $arti%ularly intense and may $rdu%e mild dis%m!rt r at times $ain. )he individual may !eel either intense sensatins r a !eelin# ! (hirlin# ener#y. )he $ain a $ersn !eels a!ter the a(akenin# ! the %hakras is the result ! the !r%e!ul $ush "y the risin# ener#y t %lear ut the %hannels. )his $ain may "e $arti%ularly intense in the %hest and head, and may "e %n!used (ith a heart atta%k r mi#raine. )he ener#y ! the &rst %hakra is usually !elt either in the $erineum r at the l(er end ! the s$ine. )he ener#y ! the se%nd %hakra it is usually !elt in r ust a"ve the #enital area r at a %rres$ndin# $int at the "a%k. )he third %hakra@s ener#y is !elt in !rnt ! the "dy "et(een the "elly "uttn a nd the $it ! the stma%h r at the "a%k. )he ener#y ! the !urth %hakra is !elt in the !rnt ! the %hest. )he &!th@s ener#y is nti%ed at the rt r the "a%k ! the ne%k. )he ener#y ! the si*th %entre is usually e*$erien%ed n the !rehead, and the ener#y ! the seventh is $er%eived n the t$ r all ver the head. Beside all ! these sensatins ass%iated (ith the ;( ! ener#y, an individual may als e*$erien%e uniQue sensatins ! ants %ra(lin#, heat, mvement ! a ser$ent n the "a%k ! the ne%k, %hest and a"dmen. /hen the %hakras "e%me a%tive and "th mn and sun %hannels are !un%tinin# at their $eak, the ener#y &nds its (ay int the %entral %hannel. At this $int, it ;(s like a stream, startin# at the l(er end ! the s$ine and mvin# u$(ards t(ards the "rain. As the stream ! sensatins rea%hes the "rain, it

6

takes the !rm ! a risin# s$rin#, ;(in# t the t$ ! the "rain and then !allin# "a%k t sak the (hle "rain (ith its e9e%t. t is the >untain E9e%t. )he anatmi%al a$$earan%e ! the s$inal %rd and "rain lks like a snake. )he s$inal %rd re$resents the "dy and tail, (hile the "rain re$resents the hd ! the snake. /hen ener#y ;(s u$(ards thru#h the %hakras, it literally !eels as i! a ser$ent (ith a hd is mvin# (ithin the "dy. )hat is (hy in many traditins su%h ener#y is %alled ser$ent $(er. )he ser$ent is a sym"l ! healin# all ver the (rld. /hen the %ells, r#ans, nerves, s$inal %rd and "rain are ;ded and ;ushed "y the ener#y, $uri&%atin ! the "dy and "rain %%urs. )his $uri&%atin means that all thse emtinal memries, (hi%h (ere a%%umulated in the "rain and a9e%ted the "ehavir ! the $ersn, are (ashed a(ay. Su%h $uri&%atin leads t the !reedm ! the "rain !rm the %nditined mind, (hi%h "rin#s healin# t "th the "rain and the "dy. /hile the %nditined mind is (ashed a(ay in this $r%ess ! a(akenin#, the te%hni%al intelli#en%e, (hi%h is essential !r survival and innvatin, and als the intelli#en%e (hi%h is %a$a"le ! thinkin# and e*$ressin# emtins, remains inta%t. A $r#rammed "rain is tra$$ed in the %hains ! the $ast and n%e the %hains ! $ast %nditinin# are "rken, ne( ener#y, (hi%h heals and "rin#s (ellness t the $ersn, is released. )he $ast emtinal %ntents ! memry are %leansed and the individual n ln#er rea%ts t them. At this $int, the individual is n ln#er the vi%tim ! trauma, tra#edies, a"use, an#er, hatred, #rie! and #uilt a%%umulated !rm the $ast. An individual %leaned ! the dirt ! the $ast "e%mes trans$arent and in this trans$arent "dy and "rain the ;ame ! (hleness and sul %learly shines. )he (hle tree ! li!e is lit !rm (ithin, !rm rts t the trunk, !rm trunk t the "ran%hes, and !rm "ran%hes t the leaves, ;(ers and !ruits. >rm $eri$heral ener#y %hannels t the sun and mn streams and !rm %hakras t the river ! the %entral %hannel - all "e%me a%tive, ;(in# and %nne%ted t ea%h ther in (hleness. )here is n mre !ra#mentatin. )he "dy and the "rain !un%tin (ith their natural rhythm. )his mvement ! the ener#y may #ive a ht sensatin r $rdu%e tin#lin# in the s$inal %rd, and in the "rain it may %reate $ressure r thunder-like !eelin#s. ?!ten e%stasy is the e*$erien%e ! this state, althu#h this %an turn int $ressure and heada%he i! the $r%ess intensi&es.

Cha&ras( *;perience o *;pansi4eness )he %hakras %an als "e thu#ht ! as the (ind(s t the universe. Ea%h %hakra makes a $arti%ular $art ! the "rain and "dy $timally !un%tinal and simultaneusly it $ens a (ind( t a ne( (rld. )hat is (hy a%tivatin ! the %hakra is nt nly a"ut the individuality and inte#ratin at a $ersnal level, "ut als a"ut the reinte#ratin int the lar#er universe. )he mi%r%sm ! the "dy and "rain desn@t !un%tin in islatin !rm the

63

ma%r%sm. But (hen the "rain and "dy are nt !un%tinin# !ully, (e are seldm a(are ! that %nne%tin. /e live in i#nran%e "y nt reali8in# ur intima%y (ith the natural universe. Sin%e (e dn@t have an intimate relatinshi$ (ith nature, (e dn@t treat nature and the earth %m$assinately. /hatever relatinshi$ (e have (ith nature tends t "e intelle%tual r smetimes emtinal, devid ! any dee$ %nne%tins and %mmitment t its (ell-"ein#. n the a"sen%e ! the !eelin# !r nature, (e dn@t mind destryin# it indis%riminately. H(ever, n%e the %hakras are $en and the ener#y is ;(in#, (e e*$erien%e intima%y (ith the earth in all its "eauty. /e !all in lve (ith the sun, mn, earth, sky, %ean, $lants, animals, humans, (ind and (ater. And i! (e are in lve (ith nature, then h( %an (e $ssi"ly in;i%t harm u$n it2 n this lve a9air (ith the earth, the individual al(ays sees himsel! r hersel! in the %nte*t ! lar#er !r%es. But that desn@t mean that the human made (rld is ree%ted. ltimately the human made (rld is als an e*tensin ! the natural (rld "ut mre remved !rm it. )hat is (hy the individual &nally &nds a ni%he in "th the natural and human made (rld and "eln#s t "th ! them. /hen ne@s hme is (ithin nesel!, there is never a !eelin# ! alienatin. )his is the e*$erien%e ! e*$ansiveness.

*"ergence o !he 8i!nessing Sel )he a(akenin# ! the "rain all(s anther dimensin ! $er%e$tin kn(n as %itnessing a%areness r mind)ulness t emer#e. n ur rdinary li!e, (e e*$erien%e three states ! (akin#, dream and dee$ slee$. All ! these three states !un%tin thru#h the %nditined %ns%iusness ! the mind, (hi%h is !ull ! rea%tins and (ithut eQuanimity and $ea%e. But (hen the !urth state ! (itnessin# a(areness, (hi%h is eQuivalent t dee$ slee$ and a(areness, emer#es a!ter the e*$erien%e ! a(akenin# ! the seventh %hakra, the individual "e%mes a (itness t his r her (n "dy, emtins and thu#hts as (ell as t the surrundin# (rld. )his (itnessin# a(areness is nn-rea%tinary, "e%ause it ha$$ens in the $resent mment (ithut the "ias ! the $ast. )he individual "serves the inner and uter (rld (ithut "ein# ud#mental. Nn-ud#mental %ns%iusness desn@t mean that the $ersn desn@t dis%riminate "et(een ri#ht and use!ul versus (rn# and harm!ul, "ut rather that the $r%ess ! dis%riminatin ;(s dire%tly !rm the $ra%ti%al needs ! the s%iety and $e$le. )he individual desn@t ree%t the $ersn (h is din# (rn#, "ut still he r she (ill try t $revent su%h a $ersn !rm %mmittin# harm!ul a%ts a#ainst thers. But inside, the $ersn desn@t %arry any hatred r #rie! t(ards su%h $e$le. )he individual at the seventh %hakra is still in tu%h (ith the &!th %hakra ! systems and mrals, and kn(s that rules and la(s are ne%essary t maintain harmny amn#st $e$le and %mmunities. An individual as a (itness is a(are (ith eQual $assin ! a sunset r a strm r the an#er and srr( ! thers and als the $ain, $reudi%es, !ear and

64

ther emtins (ithin nesel!. Arrivin# at the seventh %hakra desn@t mean that the $ersn has "e%me %m$letely !ree !rm #rie!, an#er, sensuality r hatred and vilen%e. n (itnessin# a(areness, the $ersn@s "rain "e%mes like a ltus n (hi%h (ater dr$s ! the rea%tins !all "ut dn@t stay. )hey sli$ a(ay (ithut leavin# any mark n it. )his is the mvement t(ards the state ! Turiya. )uriya means sim$ly the !urth state and is the e*$erien%e ! tranQuility ! dee$ slee$ (ith !ull a(areness. E*$erien%in# a state ! mind!ulness r (itnessin# a(areness desn@t st$ an individual !rm e*$erien%in# srr( and $ain, !ear r an#er. n !a%t they are !elt mre dee$ly "e%ause a %lean "rain and sensitive nervus system $er%eive everythin# mre vividly and shar$ly. But "e%ause ! the serene a(areness, n ln# lastin# im$ressins are le!t n the mind. n the (itnessin# state, a $ersn desn@t retain emtinal memries. Events and !eelin#s are e*$erien%ed mment t mment, and then they are #ne. )he individual is neither %arryin# the "urden ! the $ast nr is tra$$ed "y the (rries ! the !uture. /hen smene is "##ed d(n "y the "urdens ! #uilt, an#er, and #rie! !rm the $ast r is an*ius a"ut the !uture, he r she is una"le t live y!ully in the $resent mment. )he $resent has "een hia%ked "y the $ast and !uture. An individual in the (itnessin# state still $lans the !uture in rder t live in the (rld, "ut desn@t #et atta%hed t thse $lans and dreams. ! $lans and dreams %me true that is &ne, "ut i! they dn@t it desn@t matter anymre. )here is n $la%e !r disillusinment in the li!e ! an individual in the state ! (itnessin#. He r she has already %rssed that dark sea ! disillusinment and des$air at the si*th %hakra. )he $ersn in the state ! (itnessin# is sensitive, res$nsive and (ith a %lear sense ! sel!ness. Sel!ness means (hen thers "e%me a $art ! ne@s (n sel! and the sense ! sel!ness kee$s n e*$andin#. Sel!ness is e*$ansive. )he (itnessin# a(areness is the "e#innin# ! s$ntaneus meditatin, (hi%h %ntinues e9rtlessly durin# "th (akin# and slee$. t is n ln#er ne%essary t d an intentinal meditatin $ra%ti%e.
66

)he darkness ! death, (hi%h "ru#ht mu%h !ear at the si*th %hakra, is reslved at the seventh %entre. Death is an ever-$resent reality and a%%e$ted as $art ! livin#. But that desn@t mean that the "dy (ill nt res$nd t dan#er (ith !ear r that an individual (ill ne#le%t his r her (ell-"ein# r "e%me invlved in re%kless and dan#erus a%tivities. A%tually, the individual (rshi$s li!e as never "e!re.
'n4olu!ion 'n4olu!ion "eans rolling on i!sel or L!urning inM nvlutin ha$$ens (hen inte#ral ener#y ! the %hakras starts rllin# n itsel! r !allin# n itsel!. At the end ! evlutin at the seventh %hakra, the inner lam$ ! ne@s %ns%iusness is lit and n(, hldin# that lam$, %ns%iusness des%ends !rm seventh %hakra t the &rst %hakra thru#h the si*th, &!th, !urth, third and se%nd. But this des%ent is radi%ally di9erent !rm (hat (as e*$erien%ed in as%ent !rm the &rst t the seventh. n as%ent and evlutin, a $ersn leaves "ehind s%ial and %ultural %enters and dis%vers ne@s (n natural %entre. But in des%ent ! invlutin, even that %entre is trans%ended.

65

S a $ersn #es "eynd %entre r individuality. t is the e*$erien%e ! universal %ns%iusness "th (ithin and utside. )here is n( nly ne %ns%iusness, and this %ns%iusness is rllin# n itsel!. Cns%iusness "e%mes %ns%ius ! itsel!. t is like a mirrr lkin# at the mirrr, r an %ean (ave rea%hin# its $eak and %urlin# and !allin# n itsel!. Des%ent r invlutin is like a (ater !untain in (hi%h a stream ! (ater "ursts !rth !rm the earth and #es u$ evlutin. At the %r(n, it "e%mes a !untain and then %mes d(n like an um"rella t !all a#ain n the earth %verin# a mu%h (ider area invlutin. /e %an als %all it a Bunyan $henmenn. )he Bunyan tree #r(s and rea%hes its %r(n and then releases the aerial rts (hi%h des%end and %ver a (ide area ! earth. Evlutin rea%hes its $eak at the seventh %hakra (hen the $ersn "e%mes an individual. )he mind and the "dy !un%tin as ne unit and ener#y mvement. )he individual@s %ns%iusness is n ln#er e*ternal, s%ial r %ultural, "ut is esta"lished in ne@s (n mind-"dy %m$le*. )he individual !eels an%hred (ithin. S%ial and %ultural identities and rles may %ntinue, "ut lse their si#ni&%an%e. dentity %mes !rm ne@s (n mind-"dy nature r innate intelli#en%e. )here is a %lear a(areness ! the (rld utside and the (rld (ithin. S%iety, %ulture, the $hysi%al (rld utside, and the (rld in the interir ! the "dy, in%ludin# !eelin#s, thu#hts, memries and $ssi"ilities !r the !uture are "served (ith eQuanimity. And even (hen an individual is lst in inner and uter turmil, re%very is Qui%k and n (unds and s%ars are le!t n the mind. Sel!-esteem %mes !rm (ithin s it is sustained durin# the #ains and lsses. But still, the individual lives in a (rld ! duality, in (hi%h an individual is a su"e%t r "server and the (rld is "served as an "e%t. S there is an individual as su"e%t and there is (rld as an "e%t and "th are %nne%ted "y the a%t ! "servatin. ndividuality is duality. But in invlutin, smethin# radi%ally di9erent ha$$ens. A $ersn@s %entre r %enters are in s%iety and %ulture, in an ndividual the %enter is (ithin "ut (ith invlutin there is n %enter, neither in %ulture nr in the individual. t is a %entre-less state and the individual is released int universal %ns%iusness (hi%h is every(here, in all thin#s "th livin# and nn-livin#. )his is an e*$erien%e ! neness.

'n4olu!ion !o !he Si;!h Cha&ra )he si*th %hakra is the %hakra ! e*istential des$air and !ear. nvlutin t the si*th %hakra "rin#s the e*$erien%e ! the universal des$air hidden in the heart ! all human "ein#s. )his "rin#s insi#ht int universal !ear and su9erin#. t is nt an intelle%tual r emtinal %m$rehensin. t is e*$erien%ed dire%tly thru#h the eyes ! (isdm and %m$assin. But su%h !ear, des$air and su9erin# dn@t leave any mark n the individual (h is

6

e*$erien%in# them. )he individual !eels "ut desn@t su9er. 7irat r %smi% !rm des%ri"ed in Bha#vad#ita the e*$erien%e ! the %smi% dimensin ! si*th %hakra.

'n4olu!ion !o !he =i!h Cha&ra )he &!th %hakra is the %hakra ! intelle%t and l#i%. nvlutin t the &!th %hakra "rin#s the e*$erien%e ! (isdm. )he intelle%t and l#i% ! the &!th %hakra turns int universal (isdm and insi#ht. /isdm at this level nt nly kn(s a"ut the state ! human "ein#s, "ut als arti%ulates and e*$resses its slutin in %lear tea%hin#s. 5nana r the kn(led#e "e%mes Jnana y#a.

'n4olu!ion !o !he =our!h Cha&ra )he !urth %hakra is the %hakra ! !eelin#s. nvlutin t the !urth %hakra trans!rms the !eelin# ! lve int universal lve and %m$assin. <ve and devtin "e%mes Bhakti y#a.

'n4olu!ion !o !he Third Cha&ra )he third %hakra is the %hakra ! emtins, (ill and $assin. nvlutin t the third %hakra "rin#s the e*$erien%e ! universal (ill, $assin and a%tin. )he rdinary a%tin "e%mes 0arma y#a.

'n4olu!ion !o !he Second Cha&ra )he se%nd %hakra is the %hakra ! li!e, ener#y and se*. nvlutin t the se%nd %hakra "rin#s the e*$erien%e ! universal ener#y r Shakti.

'n4olu!ion !o !he =irs! Cha&ra )he &rst %hakra is the %hakra ! matter and death. nvlutin t the &rst %hakra is the mst diK%ult ne and "rin#s the e*$erien%e ! universal matter "ein# "il#i%ally alive and as a %ns%ius entity. Matter is the densest %m$nent ! e*isten%e and the mst diK%ult t $enetrate, "e%ause %ns%iusness is hidden dee$ in it. At this %hakra there is n di9eren%e "et(een li!e and death. )hey "e%me ne.

Awa&ening o !he *nerg and Cha&ras )he %hakras and the drmant ener#y may "e a(akened in several di9erent (ays. /hen (e "e#in the urney in a systemi% (ay, (e start !rm the mst

6

$en and dminant %hakra in urselves and then $r%eed t all the ther %entres (ith the hel$ ! y#a $ses, meditatin, $rayer, %hantin#, "reathin# and li!e style mana#ement. A tea%her@s hel$ is su#ht (henever ne%essary. n ther $e$le, the %hakras and its ener#y is a(akened s$ntaneusly (ith r (ithut (antin# it. Certain events r states hel$ in this $r%ess ! s$ntaneus a(akenin#. ?ne su%h (ay is thru#h lve and $assin t(ards smene r smethin#. ! (e really lve smene r smethin# (ith $assin and intensity then all ur ener#ies are !%used. ?ur !urth %hakra is ;ded (ith the ener#y, (hi%h sl(ly r suddenly s$ills ver int ther %hakras makin# them a%tive and mre !un%tinal. )his lve r $assin may "e t(ards Gd, a deity, an ima#e, idea r a $ersn. H(ever, (e rarely d thin#s r lve smene (ith su%h intense ttality. A $r#rammed "rain is %autius, %are!ul and %al%ulatin#. t %annt take a lea$ int the unkn(n. /hatever (e d, in%ludin# lvin# smene, there is usually a sel&sh mtive "ehind it. /hen $assin is e*$erien%ed !r the sake ! $assin, it "e%mes !ree !rm the mtive, and a s$ntaneus a(akenin# ha$$ens. )hen lve "e%mes devtin and devtin leads t surrender. n thers, the %hakras and their ener#y may "e%me a%tive i! they !a%e e*treme dan#er r the $ssi"ility ! death. Dan#ers and !a%in# the $ssi"ility ! death in an illness r a%%ident %nver#es all the ener#ies in a $ersn t a !%al $int. /hen dan#er is near and death is %lse, the "rain and "dy@s innate intelli#en%e "rin#s all its resur%es t#ether t deal (ith it. n thse mments, the mind@s %hatter st$s and the "rain is !ree !rm the $ast and !uture. )here is an intense !%us n the $resent mment. n sme $e$le it may lead t $r!und %han#es that "e%me the %atalyst !r !urther trans!rmatin, leadin# t a li!e ! (hleness. n sme $e$le, these %han#es are mre #radual. )ra#edies in the !amily, $ersnal lsses and disillusinments may "e%me the stimulus !r a %han#e and trans!rmatin. Sme $e$le are "rn (ith a(akened %hakras and a%tively ;(in# ener#y. )hese $e$le may !a%e $r"lems i! their %ulture desn@t understand su%h a(akenin#s. Sme ! the sym$tms ! this a(akenin# su%h as the des$air, l( md, visins, an*iety and emtinal turmil may "e taken as a si#n ! the mental illness "y d%trs, r a $ssessin ! evil s$irits "y traditinal healers. Medi%atins, hs$itali8atin r ther a##ressive methds may "e re%mmended "y medi%al s$e%ialists. )he $ath ! the a(akenin# t ne@s (n %hakras and ener#y is !ull ! insi#hts, %reativity and e*%itement, "ut it may als "rin# si#ni&%ant $hysil#i%al and emtinal turmil. n thse mments ! %has, a %ultivated $atien%e, tea%her, and the hel$ ! a lved ne is needed s ne is nt thr(n int des$air.

5F

?n the $ath ! a(akenin# a $ersn may !eel e%stati% ne day and in de$ressin the ne*t day. ?ne mment the "dy may vi"rate (ith ener#y and the ne*t mment it is %m$letely e*hausted. Slee$ may "e distur"ed (ith ni#htmares, and ld !r#tten memries "th #d and "ad may emer#e, %reatin# md s(in#s and emtinal vlatility. )he $ersn may !eel de$ressed and li!e may seem meanin#less. )he $ersn may nt !eel hun#ry and may lse (ei#ht r !eel distressed (ithut reasn. <ss ! interest in daily a%tivity may %%ur, and the "dy may # thru#h $ain. nusual an*ieties and !ear are !ten e*$erien%ed. Smetimes, $hysil#i%al distur"an%es in the di#estive %ardia%, re$rdu%tive, nervus and ther systems may ha$$en, r mi#raine-like heada%hes may a$$ear. )here may "e de%reased and in%reased li"id (hi%h may $ut strain n relatinshi$s. But all these distur"an%es and turmil are transient and $art ! the $r%ess ! %leanin# the nervus system !rm the dust ! the $ast. All ! these $r"lems (ill disa$$ear in due %urse ! time.

*4olu!ion or ascen! Cha&ras

rain

od

Kosha

>land

Co"pon en!

Sound

:t

:e$tilian

Grss

Annamayak sh

Adrenal

+a!!er

5a"

Ener#yIS e*

:e$tilian

Grss

Pranamayak sh

)estisIva *nerg ry

Da"

Slar

Mammali an

Su"tle

Manmayak Pan%reas sh

*"o!ion s

%a"

Heart

Mammali an

Su"tle

Manmayak )hymus sh

=eelings

Ya"

)hrat

Ne%rte*

Su"tle

7ianmayak )hyrid sh

'n!ellec!

#a"

)hird eye

Chas

Chas

Chas

Pituitary

*;is!en! ial

Au"

Anandmayak sh

Pineal

8i!nessi Silenc ng e

Cr(n

Harmny Causal ! the three "rains

5+

8hen crown cha&ra
*;perience

:t

Smati% intelli#en%eIDeh samadhi

Ener#y

Smati% intelli#en%eIDeh samadhi

Slar

Emtinal intelli#en%eIBhav r 7itark samadhi

Heart

Emtinal intelli#en%eIBhav r 7itark samadhi

)hrat

C#nitive intelli#en%eI7i%har samadhi

)hird Eye

E*istential intelli#en%eIAsmita samadhi

Cr(n

nte#ral intelli#en%eIAnand samadhi

'n4olu!ion or descen!

Cha&ra

S!a!e o e;perience

)hird eye

niversal des$air (ith darkness and li#ht 7irat !rm

)hrat

niversal (isdm  Jnana 1#a

Heart

niversal lve- Bhakti 1#a

Slar

niversal $assin  0arma 1#a

Ener#yISe*

niversal ener#y  Shakti 1#a

Cr(n

Nn-dual Brahman and Nirvana

:t

Matter "e%mes %ns%ius  Padarth 1#a

5

C?NC5@S'?N Durin# this e*$lratin ! the %hakras and its %nne%tin# ener#y, (e des%ri"ed the seQuen%e ! a(akenin# as linear events startin# !rm the rt %entre and endin# in the seventh %hakra. But in real human e*$erien%e, a(akenin# never $r%eeds in this (ell r#ani8ed and linear $attern. )hu#h (e are "rn (ith seven %hakras, ne r t( ! them tend t dminate ur lives (hile thers !un%tin less intensely r may "e drmant. S in ne $ersn the heart %hakra may "e mre a%tive and in the ther it may "e the thrat %entre (hi%h is mre a(akened. )he dminant %hakra, (hi%h is e*$ressin# itsel! in ur lives "e%me the $int !rm (here (e start ur urney, yet ur #al is t &nally arrive at the seventh %hakra. ! smene@s &!th %hakra is !un%tinin# (ell, then that $ersn@s $ath is thru#h Jnana 1#a r intelle%t. ! the !urth %hakra is mre a%tive, then the Bhakti y#a (ill "e the "est !r the $ersn. ! a $ersn@s third %entre is mre a%tive then 0arma 1#a r (ill!ul a%tin is the (ay t #. )he $ath ! the %hakras and ener#y is a 8i#8a# ne. ?ne has t take many deturs, smetimes !all, and then stand a#ain and %ntinue. ?n this $ath tea%hers and tea%hin#s %an hel$, "ut n ne %an #uide a $ersn !rm minute t minute r n a day t day "asis. ltimately ne has t "e%me ne@s (n tea%her, and nly then (ill the vya#e "e %m$leted.

The se4en 4ows o "arriage according !o !he cha&ras

n Hindu marria#e %eremnies, the "ride and #rm must (alk seven times arund a sa%red &re, makin# a v( (ith ea%h %ir%umam"ulatin.

8h se4en circu"a"
5

)he si*th %hakra is the Ajna %hakra (hi%h is l%ated "et(een the t( eye"r(s, in the middle ! the !rehead. )he traditin ! a$$lyin# a "indi r a red dt n the (man@s !rehead is t remind the %u$le that s$iritual $r#ress is the ultimate #al ! li!e. t reminds them nt t des%end t the l(er %hakras a!ter marria#e and "e%me lst in the rdinary (rld. 

>rm the si*th %hakra, the $r#ressin is t(ards the seventh %hakra (hi%h is l%ated at the %r(n ! the head. A!ter marria#e, (men $art their hair and a$$ly Sindoor r red $(der t remind them that the destinatin in li!e is the %r(n r seventh %hakra. A similar ritual is "served "y men, althu#h these traditins are nt as %mmn as they used t "e. Men may a$$ly a Tilak r red $(der t their !reheads and #r( a choti tu!t ! hair at the %r(n ! their heads. 

hat is the meaning of the 'aptpadi or Se4en 4ows9

1. The Brs! 4ow is connec!ed wi!h !he Brs! or +ooladhar cha&ra E Ar!h weal!h7 /e (ill sa!e#uard ur $hysi%al survival and (ell-"ein# thru#h a int e9rt, "y ensurin# !d, shelter, %lthes and $hysi%al sa!ety. Sin%e "th ! us (ill "e eQual $artners in all ! li!e@s endeavurs, there (ill "e n %n;i%t even i! the (i!e earns mre than the hus"and, r i! the (i!e is em$lyed and the hus"and is nt. 

/e (ill nt earn ur livelihd "y %rru$t means r thru#h the e*$litatin ! the $r and the hel$less. Als, (e (ill nt earn ur livelihd "y dama#in# ther livin# "ein#s, r the natural (rld. 

?ur earnin#s (ill nt "e s$ent n urselves and n ur !amily alne. /e (ill dnate and %ntri"ute mney !r the (ell-"ein# ! the %mmunity, the %untry and the earth. 

2. The second 4ow is connec!ed wi!h !he Second or Swadhis!hana Cha&ra E Kaa" esires7

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?ur relatinshi$ (ill !ul&ll the needs ! the "dy (ith #uilt-!ree $hysi%al intima%y, in rder t un-tie the $hysi%al knt r *raham granthi and make us !ree in the "dy. 

! "th ! us a#ree and !eel ready, (e (ill have %hildren. /hen %hildren are %n%eived, the $arents shuld have healthy "dies and ha$$y minds. ) "rin# %hildren int the (rld is nt a$$r$riate i! (e %n%eive them (ith %n;i%t and %annt take %are ! them (ith lve. 

/ithin ethi%al limits, (e (ill !ul&ll ea%h ther@s desires thru#h a$$r$riate means, "ut (e (ill nt !r#et the under$rivile#ed and (ill %ntri"ute t their survival and (ell"ein#. 

3. The !hird 4ow is connec!ed wi!h !he Third Cha&ra or +anipura Cha&ra E A&ansha $assion7 /e (ill hel$ ea%h ther in &ndin# ur li!e@s true %allin# and $assin. /e (ill en%ura#e ea%h ther in (alkin# that $ath, s that (e %an #r( int !ully !un%tinal individuals. 

/e (ill nt $$ress ea%h ther r make ea%h ther an instrument ! sel&sh desires. )his (ill hel$ us in maintainin# lve !r ea%h ther in ur relatinshi$. 

?ur #al (ill "e t trans!rm $assin int %m$assin and lve. 

. The our!h 4ow is connec!ed wi!h !he =our!h or $nahat -ha(ra Eha4ana and Sa"4edna *"o!ions and =eelings7 /e (ill e*$ress and aKrm ur emtinal lve t ea%h ther, as (ell as ur ther !eelin#s, in rder t kee$ the relatinshi$ trans$arent. 

/e (ill reveal emtinal traumas, s%ars and su9erin# !rm the $ast in rder t heal and t "e healed. 

?ur #al (ill "e t devel$ emtinal intima%y, (hi%h (ill un-tie the emtinal knt r Vishnu granthi and make us !ree. ?ur lve (ill e*tend t the %mmunity, (rld and the nature. 

54

:. The B!h 4ow is connec!ed wi!h The =i!h or )isshudha -ha(ra E uddhi 'n!ellec!7 /e (ill hel$ in ea%h ther@s intelle%tual #r(th and t e*$ress urselves in %reative (ays. 

n ur relatinshi$ (e (ill use Vivek reasn and dis%riminatin t stren#then ur "nd and t save urselves !rm takin# the (rn# $ath. )his (ill hel$ us t un-tie the intelle%tual Rudra granthi at the si*th %hakra. 

/e (ill stren#then the institutins "ased n reasn and (isdm, (hi%h (ill in%lude $liti%al, s%ial, s$iritual and e%nmi% r#ani8atins. ?nly the institutins "ased n reasn and systems %an save the %mmunity, %untry and the (rld !rm %has and anar%hy, and %an hel$ the individual and s%iety t $rs$er. 

6. The si;!h 4ow is connec!ed wi!h !he Si;!h or $/na -ha(ra E *;is!en!ial /e (ill make ur relatinshi$ adventurus "y e*$lrin# the inner and uter (rlds rather than livin# in &*ed $atterns and %y%le ! li!e. 

0n(in# that the !ear, $ain and su9erin# are inevita"le, (e (ill # thru#h e*istential %rises t#ether and use them t make ur li!e dee$er and mre meanin#!ul, in rder t "rin# us %lser rather than t %reate a distan%e "et(een us. 

/e (ill make sure that the %risis makes us mre em$atheti% t thse (h are su9erin# and #in# thru#h the darkness ! !ear and $ain. 

. The se4en!h 4ow is connec!ed wi!h !he Se4en!h or 'ahasara -ha(ra E A!"ic Spiri!ual7 ?ur #al is t "e%me sul mates "y untyin# the knts ! the "dy, emtins and intelle%t and %rssin# the tur"ulent river ! !ear, $ain and su9erin# t#ether t devel$ a ttal r Atmi% intima%y. 

56

Atmic r sulmate-ness is a !eelin# ! a s$a%e in (hi%h t( $e$le live as t( "dies "ut ne e*isten%e. )hey are %nne%ted at all levels yet remain individual and %ntinue t #r( n their (n $aths. 

/e (ill try t a%hieve this at the end ! "rihastha ashram r the husehlder sta#e and a!ter !ul&llin# ur duties t(ards !amily, (e (ill enter int Vanprastha r the e*$lrer sta#e t !ul&ll ur destiny. )his (ill lead us int Sannyas ashram, the dr !r !reedm and sel!-reali8atin, in rder t a%%e$t death as a $art ! lar#er li!e. 

Cha&ras, rain and =u!ure o #u"ani! 'n!roduc!ion 0miles to go before ! sleep, miles to go before ! sleep – Ro&ert 7rost

n an individual, Chakra and its %ns%ius, dynami% ener#y 0undalini are the livin# "lue $rints and ma$s ! the evlutin. ?n%e (e e*$erien%e these ma$s and "lue$rint they "e%me the a%tual territry ! the (rld (ithin and ! the universe utside. >rm the emer#en%e ! the universe t the !rmatin ! the earth and rise ! the li!e n it, !rm earth reli#ins t individualism, dem%ra%y, materialism and #r(th ! the s%ien%e, the histry ! evlutin is %ntained in the dynami% %ns%ius ener#y (hi%h ;(s thru#h the human "dy and the nervus system. Seven %hakras are like the seven "rains and ea%h "rain is a milestne in the ne( evlutinary ste$. )hese insi#hts are "rilliantly e*$ressed in three Sanskrit (rds Pind mein Brahamand@ means niverse lives in the "dy. But the %hakras and the 0undalini (ith its %ns%ius ener#y nt nly %ntains (hat ha$$ened in the $ast "ut als #ives a %lear %lues a"ut (hat is ha$$enin# in $resent su%h as varius revlutins in the middle east and als

55

(hat is a"ut t %me in near and !ar !uture $liti%ally, e%nmi%ally, e%l#i%ally and s$iritually. Emer#en%e ! the nas%ent (rld %ulture, %han#es in status ! reli#ins, e*$nential #r(th ! s%ien%e, te%hnl#y and envirnmental destru%tin %an "e !reseen i! (e are a"le t enter int dynami% %ns%ius ener#y (ithin ur "dy and nervus system. )hey all $int ut t(ards anther mile stne in human evlutin in (hi%h !ra#mented $ie%es ! human $er%e$tin and li!e (ill inte#rate t #ive "irth t a ne( %ns%iusness. n s$ite ! all darkness and destru%tin, !ra#mentatin and %n;i%ts (e are mvin# !rm !alsehd t truth, !rm darkness t(ards li#ht and !rm death t "eynd death. But the a"ve $ers$e%tive is nt the #uess (rk r ut$ia "ut the insi#hts (hi%h are %nne%ted (ith "dy@s "il#y and %ns%iusness.

=ear o dea!h and search or i""or!ali! 1ear is the prison, fear is the (ey ndividually and %lle%tively, the !ear ! death r the %m$lete %essatin ! the e# r sel! is the %re $r"lem ! the humanity. )he reasn !r this !ear is the sel!-a(areness (hi%h (as "ru#ht t humans "y the evlutin ! the "rain. Sel!-a(areness is the a"ility t "e %ns%ius ! (hat is #in# n in ur "dy and mind and als in the utside (rld. Althu#h sel!-a(areness is $resent in sme advan%ed animals su%h as dl$hins, d#s, ele$hants, (hales and %him$an8ees, in humans it is mu%h mre e*$ansive. t e*tends int the remte $ast and the distant anti%i$ated !uture. Humans %an have kn(led#e ! their $ersnal $ast and the $ast ! their %untry, %ast, ra%e and reli#in, "ut als they %an #uess int the !uture. ?ne ! the !uture events a"ut (hi%h they are a"slutely %ertain, is $ersnal death. )his &lls their mind (ith !ear, and their (hle li!e is s$ent in e9rts t es%a$e and trans%end death. >ear ! death "e#ins arund the a#e ! three years (hen the !rmatin ! the %ns%ius mind starts. )hat is the time (hen the %ns%iusness ! memries als "e#ins. Althu#h memries "e#in t !rm sin%e the time ! the "irth, r even "e!re, !rm the (m" ! the mther, they remain "uried dee$ in the su"%ns%ius mind !rm (hi%h their re%all is diK%ult. )he ther interestin# !a%t a"ut the %hild is that it !ears nt nly the dark, devurin# and !ri#htenin# mystery ! death, "ut als the "lindin# li#ht ! li!e. A %hild@s "rain is nt mature enu#h t %m$rehend and deal (ith either the

5

tur"ulent and un$redi%ta"le (rld ! nature r the %m$le*ities ! human made %ulture. >ear ! death and li!e !r%es a %hild t rea%h ut t their $arents and %aretakers !r sa!ety and shelter. )he $arents and %aretakers $rvide the sa!ety and shelter thru#h lve and myths and stries a"ut the $(er ! Gd, #ds, an#els, mrality, traditins and kn(led#e, (hi%h they re%eived !rm their $arents and %aretakers t !eel sa!e. )hese myths, stries, traditins and kn(led#e "e%me the %hild@s "elie! system and #ives &rm rtin# int a !amily, %ulture, reli#in and s%iety. )he rtin# is the "e#innin# ! the !rmatin ! the e# r the sel!, a ne%essity !r the healthy devel$ment ! the %hild.

*go( a pro"ise or i""or!ali! )he e# r the sel! is a %nstru%t a"ut nesel! and the (rld. t is %nditined "y the !amily and the %ulture. t is "ased n a "elie! system rather than n !a%ts. )he e# $rvides relie! !rm the !ear ! death "y livin# in a sym"li% and mythi% (rld. By livin# in a mythi% (rld, the %hild is veiled !rm the truth ! livin# and dyin#. )he %hild is $rte%ted !rm death, "ut is als se$arated !rm li!e. ! yu dn@t (ant t die then yu %an@t live either. E# $uts a narr( <er n the "rain and the a(areness t all( nly that mu%h ! e*$erien%e a"ut li!e and death (hi%h the %hild %an mana#e (ith %m!rt and (ithut an*iety and !ear. Su%h $rte%tin and narr(in# d(n "y the e# $revents the "reakd(n ! the yun# "rain and mind (hi%h ther(ise %uld %reate hav% in the %hilds li!e. )he %hild lives in the illusry (rld ! the e# "ut su%h an illusin is the %hild@s vital need. )he illusry e# kee$s the lid n the !ear ! death and im$arts virtual immrtality thru#h its mythi% and sym"li% (rld that saves the %hild !rm the an*iety ! the death. )he e# is the immrtality $rin%i$le in humans. t is the $rmise ! an endless li!e. /e must "e %lear at this $int that it@s nt the "dy@s death (hi%h is a $r"lem, "e%ause the "dy@s death is already trans%ended int the mythi% universe ! the e#. )he main $r"lem is n( ! e#@s death (hi%h is the immrtality $rin%i$le in a $ersn. )he "dy %an die, "ut e# must %ntinue. A $ersn (ants the %ntinuatin ! the e# at any %st, at the %st ! nesel! and at the %st ! thers. nless smene (alks a di9erent $ath and shatters its illusin and &nds true immrtality, e# is the (ay t "e%me immrtal. But that $ath ! truth is nly !r the !e(. Mst have t de$end n the e# t live !rever. )hat is (hy

5

e# "e%mes the master and #verns $e$le@s li!e even (hen it se$arates them !rm the li!e. But h( des e# a%hieve this illusry immrtality !r its (ner2 )he e# mediated immrtality is a%hieved "y %reatin# a (rld ! name and !rm and time and s$a%e. Humans %an@t live (ith a nameless and !rmless (rld. )he nameless and the !rmless "eln# t the unkn(n, and the unkn(n "rin#s !ear t the e#. E# %an nly deal (ith the kn(n and !amiliar. )he unkn(n %arries the $ssi"ility ! death !r the e#, "e%ause death lives in the unkn(n. /e dn@t have the inner kn(led#e ! death. )hat is (hy the unkn(n, (hi%h is nameless and !rmless, has t "e redu%ed t the kn(n, t "rin# it t the level ! e# t mana#e it, $ray !r and (rshi$ it. Namin# thin#s and events and #ivin# them a !rm is the devi%e ! the e# t make the unkn(n and the in&nite a%%essi"le, t %han#e them int sym"ls, %n%e$ts and de&nitins. By redu%in# the livin# reality t sym"ls, the e# %an #ain sme mastery ver the envirnment, !r the "etter and $rln#ed survival ! the "dy. But in the $r%ess ! namin#, the nameless li!e "e%mes the $risner ! the sym"l, and its !ree mvement is lst in the ri#id "undary ! !rm and de&nitins. nstead ! the intima%y ! the !ully alive (rld, the sym"l %an nly $rvide its virtual shad(. Human histry is %r(ded (ith %untless #ds, #ddesses, an#els, demns and a $lethra ! ther sym"ls t deal (ith the un$redi%ta"le !r%es ! nature, li!e and death. Gd is the ultimate sym"lL an e9rt t %m$rehend the ttality ! li!e and death. /hile the name and !rm hel$s in "rin#in# the "undless and the unkn(n t the mana#ea"le level ! the kn(n, mental time and s$a%e im$art a sense ! vi%arius immrtality "y %reatin# an endless !uture in $res%ri"ed $la%es. n the endless !uture, time never ends. )he e# lives !rever and has a sense ! immrtality. Heaven, hell, s$irit (rld and re"irth are the %reatin ! the e#@s immrtality drive. )he e#@s illusry immrtality is als a%hieved thru#h ne@s %hildren, le#a%y, a mentin in the histry, %harity, mnuments, (rk ! art, s%ien%e, (ealth and in hundreds ! ther (ays. )he sl( maturatin ! the "rain means that the %hild has t live (ith the illusry e# !r a ln# time and %an nly try t "reak its hld as a #r(nu$ adult. )he shatterin# ! the %hild@s illusin "e!re the e# is mature (ill have the devastatin# %nseQuen%e that may lead t an*iety, de$ressin, emtinal vlatility and even $sy%hsis.

F

To su""ariFe !he a
es!ruc!i4e na!ure o ego )he e#@s %nstant inter!eren%e in the "dy@s !un%tinin#, leads t the lss ! harmny and hmestasis in the "dy. As a result, the "dy %an@t !un%tin in its $timal state. )his state ! dys!un%tin %auses a de%line in (ell-"ein# (hi%h is e*$ressed as a la%k ! natural $leasure in daily livin#. )his la%k ! (ell-"ein# drives the $ersn t seek $leasure !rm utside sur%es. Cnstant and sustained seekin#, leads t de$enden%e n e*ternal

+

sur%es. Ha"ituatin makes a $ersn seek mre and diverse stimulatin t maintain the same $leasure. Dire%tly and indire%tly, all e*ternal $leasures are derived !rm %nsumin# Nature@s resur%es. Ha"ituatin and in%reasin# demand !r $leasure %ause mre %nsum$tin ! natural resur%es (hi%h leads t ever mre destru%tin ! Nature. Besides seekin# %nstant $leasure the se%nd reasn "ehind the destru%tin ! nature is the human desire t %reate an endless !uture !r the survival ! the e#. )he endless !uture is %reated thru#h ne@s (n %hildren, #rand%hildren, #reat #rand%hildren and s n, amassin# (ealth and $(er, %reatin# (rks ! art, "uildin# em$ires, %r$ratins and mnuments. )he $ersn (ants t "e sure that a!ter the "dys death smethin# is le!t "ehind and %ntinues !rever (hi%h (ill save the e# !rm annihilatin.

The ourne ro" sel-awareness !o en4iron"en!al des!ruc!ion is li&e !his... Sel!-A(areness

>ear ! rmatin ! E# r Sel! !r Sa!ety and mmrtality

Alienatin, Cn;i%t and Guilt

Dis%ntent



De%line in Pleasure and /ell-Bein#

Cnsum$tin ! $(er, (ealth, !d, se*, dru#s, kn(led#e t maintain $leasure Envirnmental Destru%tin At this $int (e are %lear a"ut h( the e# emer#es, its rle in the li!e ! a $ersn and the destru%tin it %auses. N( the Questin is, is it $ssi"le t "reak this %y%le ! destru%tin2 1es, it is $ssi"le i! the dminan%e ! the e# %mes t an end. ts nt the death ! the e# (hi%h (e (ant, "e%ause (ithut the e# (e %ant !un%tin in the (rld. But i! the e#s dminan%e ends, then instead ! !un%tinin# as the master, it (ill "e%me a servant and hel$ us in day t day li!e. )hen the "rain (ill "e !reed !rm its $risn (hi%h (ill "rin# the e*$erien%e ! (ell-"ein#. )he sear%h !r $leasure in the (rld (ill st$, and (ith that, envirnmental destru%tin (ill sl( d(n. H( then %an the e#@s dminan%e end2 t %an end "y a death-like im$a%t n its illusry e*isten%e (hi%h (ill shatter it int many $ie%es. /ith the $assa#e ! time, thse $ie%es (ill "e reassem"led int a ne( arran#ement, and the ne( arran#ement (ill %han#e the master e# int the servant e#.

*n4iron"en!al ca!as!rophe is ine4i!a


in%rease in kn(led#e, !ear and an*iety a"ut death als in%reased. )his time it (as nt %$ed (ith "y the ld #ds, s$irits and Gd, "ut "y the in%reased material sa!ety and %nsum$tin t $rln# li!e and its $leasure. nstead ! the e#s %ntinuan%e in the (rld ! s$irit, heaven, and re"irth, the em$hasis (as n livin# in the material (rld as mu%h as $ssi"le (ith $leasure and %m!rts. )hat (uld have "een &ne i! this had "een %n&ned t a !e(. But "y seein# and hearin# a"ut the !reedm ! dem%ra%y, the individuals ri#hts in %m"inatin (ith the $(er ! s%ien%e, te%hnl#y and material %m!rts, $e$le ! ther %ultures started demandin# the same. )he demand in%reased ra$idly "e%ause ! the mass media and %mmuni%atin. Pe$le (at%hed in a(e n the televisin s%reen, the $ulen%e ! the ima#ined reli#ius heaven in the real %ities ! the real (rld. Masses ! $e$le (anted t imitate and !ll( (estern %ulture t have a taste ! that heaven. )hat is (hat ha$$ened. )hat demand and imitatin "e#an the $r%ess ! the hm#eni8atin ! the ther %ultures, resultin# in the emer#en%e ! the &rst (rld %ulture in human histry, the %re ! (hi%h (as !rmed "y the (estern %ivili8atin. Althu#h the (rld %ulture is nas%ent and ne(, it@s s$readin# Qui%kly in all dire%tins. /ith the ra$idly in%reasin# num"er ! %nsumers, $e$le sn reali8ed that the earths natural resur%es (ere limited and (uld eventually run ut. But n ne is ready t listen. A %nsumer is an addi%t, and the %nsum$tin is an addi%tin. /h is #in# t st$ (hm2 All ! us are invlved in it. ts a massive mvement (hi%h %uts a%rss ra%e, reli#in, and %untries. E*%e$t !r the very !e(, mst ! us are in the same "at ! %nsumerism. )he !atal attra%tin ! the %nsumerism "esides the addi%tin t %m!rts and $leasure, als #ives a sense ! $(er and sel!-esteem t (hi%h the e# is atta%hed. And (hy nt2 A!ter all, the sel!-esteem is e#@s li!eline. )his $r%ess is n( unst$$a"le and the earth %an@t sustain the %nsum$tin at su%h hi#h and massive levels. /e are mvin# t(ards inevita"le envirnmental disaster. But this disaster is als #d ne(s. ts !r%e and destru%tin (ill "e like a death im$a%t n humanity (hi%h (ill "rin# a radi%al %han#e in the %ns%iusness ! a si#ni&%ant num"er ! $e$le, "y $ushin# them int the si*th %hakra and then makin# them %me ut at the seventh. )he seventh %hakra is the %hakra ! a(akenin# ! the individual %ns%iusness and (ell-"ein#, (hi%h (ill result in de-addi%tin and de%nditinin#. )hat (ill "e the "e#innin# ! an entirely ne( era. >rm the &rst %hakra t the &!th, it (as the !rmatin and the #r(th ! the e#, the si*th

3

%hakra (as the shatterin# ! the e# and the seventh %hakra is the entry int a ne( %ns%iusness in (hi%h the e# "e%mes su"servient rather than !un%tinin# as the master, as it did until the &!th %hakra. But the seventh %hakra is nt the end. A!ter the ;(erin# ! the seventh %hakra, !urther e*$ansin ! %ns%iusness (ill "e#in. )his (e %an name involution. n invlutin, individual %ns%iusness starts t universali8e. )he individual $ersn "e%mes a universal "ein#. >rm a human $int ! vie(, it seems that envirnmental disaster and its im$a%t n humans and ther s$e%ies, is a %atastr$he %reated "y the "ad %hi%es made "y humans, and that (e must and %an $revent it. /e have the (ill and !reedm t make "etter %hi%es !r the "etter !uture ! urselves and !r the rest ! the $lanet. But !rm the Naturality $int ! vie(, the $i%ture seems di9erent. >irst ! all, althu#h (e have sme !reedm ! %hi%es, (e dn@t have !ree (ill. But that !reedm ! %hi%e %an nly "e used i! (e have individuali8ed %ns%iusness. E*%e$t !r the !e(, ur %ns%iusness is !undamentally a s%ial %ns%iusness n (hi%h (e dn@t have any %ntrl. t %m$els us t make de%isins "y su"%ns%ius in;uen%es. /e are $art ! the %r(d (hi%h (e %all the #ru$, %mmunity, ra%e, reli#in, natin r the (rld. A$art !rm the %r(d, (e have little individuality. /hile the human $int ! vie( is e#i%, narr( and revlves arund humans, the Naturality $ers$e%tive #es "eynd human thinkin# int the e*$erien%e ! the nn-dual in (hi%h the neness ! the universe is reali8ed. )his neness in all thin#s in%ludes nt nly humans "ut als minerals, $lants, and animals. Humans are nly ne ty$e ! livin# "ein# amn#st many. )hey are $art ! a #rand %smi% (hleness in (hi%h they %an $arti%i$ate as a (itness thru#h (hm the a%tin is ha$$enin#, "ut they are nt the a%tin taker. )he %sms (ill mve (ith r (ithut them and they dn@t have any %ntrl ver its mvement. >rm a Naturality $int ! vie(, (hatever is ha$$enin# at the &!th %hakra is due t the !r%e ! evlutin and %annt "e $revented. t (ill take us t the si*th and then t the seventh %hakra. Envirnmental disaster is #in# t ha$$en, "ut it (ill "e like a $runin# ! the earth and (ill $ush us t the ne*t sta#e ! evlutin. All evlutinary lea$s %me (ith %atastr$he. /hether it is an individual r the (hle ! humanity, (ithut the shatterin# ! the ld, the radi%ally ne( %an@t ha$$en. Als a (ide s$read natural disaster may

4

unite the humanity "e%ause there (uldn@t "e any ther %hi%e e*%e$t t !a%e the #l"al %atastr$he t#ether as ne unit, ne "dy and ne r#anism. S !ar, e*%e$t !r sme individuals, Naturality is #ra""ed "y the e#. )he e# is Naturali8ed and taken as #enuine natural e*$ansin. But a!ter the si*th %hakra, $e$le (ill e*$erien%e the true intimatin ! (hleness and (ell"ein#. Humanity@s !uture is (hlesme and evlutin (n@t st$ until (e e*$erien%e inter%nne%tedness and the neness ! the %sms. S, in s$ite ! the darkness and disasters, there is n $la%e !r $essimism. H( %uld there "e $essimism i! the (hle %sms is the e*$ressin ! timeless and eternal %ns%iusness2 But in rder t arrive there, (e must "e $re$ared t endure the sh%ks and trauma ! the !r(ard thrust ! the evlutin.

6

Sec!ion : The science o Kundalini Yoga *4olu!ion o !he #u"an rain niversal Nature is the sur%e ! all that e*ists. niversal Nature is $rimal, (ithut a "e#innin# r an end, and !rm that "undless and in&nite ener#y the universe %mes int "ein#. >rm the mst $rimitive li!e !rms, a $r%ess ! evlutin t(ards #reater and #reater %m$le*ity "e#an. t tk "illins ! years !r the human "rain t evlve int its $resent !rm, the mst marvelus instrument ! $er%e$tin in the universe. )hru#h the "rain and the sense r#ans, (e %ns%iusly e*$erien%e the (rld. )he "rain and the "dy are intimately linked, a%tin# u$n ea%h ther in a seamless !ashin. )#ether, the "rain and "dy make it $ssi"le !r us t survive in the (rld, t intera%t (ith ther livin# "ein#s, and t e*$erien%e a ran#e ! emtin. Be%ause ur "rain (as !ashined "y Nature, the "rain is %a$a"le ! revealin# Nature@s se%rets and intelli#en%e. )his is (hy it is smetimes re!erred t as the three $und universeO. ! %ns%iusness %an tune int the "rain in a %ertain (ay, the stru%ture, !un%tin and underlyin# inter%nne%tedness ! the %sms "th materially and s$iritually (ill "e revealed. t (ill als reveal the underlyin# interde$enden%e and neness ! li!e and %ns%iusness, (hi%h is the e*$erien%e ! li"eratin. Ea%h ne ! us has an innate nature that is uniQue, and yet is $art ! the universal Nature. As (e "e%me mre %ns%ius ! ur (n inner nature, (e "e#in t #et #lim$ses ! the universal Nature. /e dis%ver that individual and universal Nature is ne and the same. /e reali8e that the mi%r%sm %ntains the ma%r%sm and ma%r%sm %ntains the mi%r%sm. n ther (rds, the dr$ %ntains the sea and the sea %ntains the dr$.

The *;pression o Consciousness Primal %ns%iusness is in&nite and %ntains all $ssi"le !rms ! %ns%iusness, (hi%h %an "e e*$erien%ed "y livin# "ein#s. /hat is e*$erien%ed de$ends n h( devel$ed the "rain is. At a $arti%ular level !

5

"rain devel$ment, a ne( !rm ! %ns%iusness is e*$erien%ed. Mirrrin# and $er%e$tin "e#ins (ith uni%ellular r#anisms. Be!re this, %ns%iusness lies "uried dee$ (ithin matter. As ur "rain devel$s and vi"rates at a $arti%ular !reQuen%y, (e e*$erien%e a s$e%i&% level ! %ns%iusness. As sel!-a(are human "ein#s, (e %an %han#e the stru%ture and $hysil#y ! ur "rain and "e%me %ns%ius ! thse e*$erien%es that are nt availa"le t ther livin# "ein#s. )his is %ns%ius evlutin. /ithin us, all $ssi"le levels ! %ns%iusness are already there, s %ns%iusness itsel! des nt evlve. :ather, the "rain evlves and #ains mre and mre a%%ess t it. All %reative and s$iritual $ra%ti%es are a"ut %han#in# the stru%ture and $hysil#y ! the "rain in rder t tune int mre %ns%ius e*$erien%e. /e have the $tential t "e%me %ns%ius ! every evlutinary !reQuen%y ! the "rain, eventually arrivin# at a $int (here the !reQuen%y "e%mes almst in&nite r 8er. Here (e tune int a $rimal %ns%iusness. )his #ives us the e*$erien%e ! nn-duality, Nirvana r the !eelin# ! timeless and s$a%e-less e*isten%e. n this $r%ess ! evlutin there are n un$redi%ta"le lea$s. /hat (e %nsider a lea$O is the result ! a sl( "uild u$ ! evlutinary mvement that rea%hes a %riti%al threshld. )his is (hen a ne( state ! %ns%iusness is $er%eived. Als there are n shar$ "undaries "et(een evlutinary sta#es they verla$ and mer#e (ith ne anther. Evlutinary mvement is like the !rmatin ! a river. )he river "e#ins its urney dr$ "y dr$ !rm a meltin# #la%ier in the muntains. )hese dr$s "e%me a tri%kle, and this tri%kle a stream and this stream turns int a river. As the river ;(s d(n the valley, it "e%mes (ide and $(er!ul and eventually mer#es (ith the sea. /ater !rm the sea eva$rates int the sky and !alls in the muntains, returnin# t its ri#inal sur%e. )his %y%le re$eats and %ntinues. All these sta#es verla$ and there are n %lear divisins "et(een ea%h sta#e. n advan%ed animals, the "rain is res$nsi"le !r emtins. n humans it has "ru#ht the (nders ! sel!-a(areness, thru#h (hi%h (e are a"le t e*$erien%e !eelin#s and emtins as (ell as re;e%t n the $ast and %ntem$late the !uture. /e are %a$a"le ! l#i%al thinkin#, (hi%h has unleashed endless %reativity and has led t the emer#en%e ! s%ien%e, art, ethi%s, reli#in and %ulture. But a"ve all ! this is the in%redi"le a"ility (e $ssess t !eel the $resen%e ! the in&nite and eternal, the sur%e ! the universe itsel!. )he in&nite is nt an em$ty vid "ut %ntains all that is



$ssi"le, (as $ssi"le and (ill "e $ssi"le. Pe$le have #iven this !eelin# ! "undless and timeless e*isten%e many names in%ludin# Gd, Braham and s n.

$hsical Consciousness - $ri"al( ni%ellular and multi-%ellular r#anisms :t and ener#yI se* %hakra )he evlutin ! the "rain %an "e visuali8ed as an ima#e ! the )ree !
$hsical Consciousness EThe %ep!ilian rain :t and Ener#yISe* %hakra n the #rund ! the %ell and "dy, the rts and stems ! the tree ! li!e evlve and #r(. Nerve rts, the s$inal %rd and the "rain stem !rm. )he "rain stem is the re$tilian "rain (here %ns%iusness emer#es "ut (ithut the element ! sel!-a(areness r sel!-re;e%tin. )he "rain stem has



%entres !r the %ir%ulatry and res$iratry systems, and %mmuni%ates (ith the "dy thru#h the s$inal %rd and nerve rts. )his hel$s in the maintenan%e ! hmestasis r dynami% "alan%e. At this level, the r#anism lives in survival and re$rdu%tin mde (ith all systems %ntrlled "y nature in a $redi%ta"le $attern. Per%e$tin %%urs thru#h a %m$le* %m"inatin ! sensatins. )here are sunds "ut n lan#ua#e and n mental "undaries r atta%hments. )here is n sense ! time and s$a%e. )he (rld ! names and !rms has nt "een "rn. )he r#anism lives in an un%ns%ius eternity. t is $ssi"le t "e%me a(are ! this level ! e*isten%e and this e*$erien%e is %alled Nn-Duality r 7id r Nthin#ness. )his %ns%iusness at its $rimitive level %an "e stimulated "y ##in#, %lim"in#, runnin#, e*er%isin#, dan%in#, e*treme s$rts, $hysi%al y#a and the s(eat ld#e e*$erien%e. n summary, the "dy (ith $hysi%al %ns%iusness at the re$tilian "rain level is the rt and stem ! the tree ! li!e.

*"o!ional Consciousness E +a""alian rain Solar and #ear! cha&ra7 Emtinal %ns%iusness %%urs in the lim"i% system r mammalian "rain. )his is (here the $leasure %enters and the %entres !r the autnmi% nervus system, vital !r hmestasis and mind-"dy inter!a%e, are l%ated. At the level ! the mammalian "rain, the nn-dual state ! the "dy and the re$tilian "rain are s$lit int the duality ! su"e%t and "e%t. )his duality is $er%eived mment t mment rather than in a linear !ashin. Sel!-a(areness arises !r the &rst time, "ut nly "rie;y. E*$erien%e is "ased n emtins, nt reasn. Nature still $lays the $rimary rle in the r#anism@s devel$ment "ut nurture starts %ntri"utin# in a si#ni&%ant (ay t #r(th. Cns%iusness "e%mes sme(hat re;e%tive and atta%hment "e%mes $art ! livin#. Mental "undaries are dra(n, %reativity is e*$ressed, li!e and death are se$arated and e*isten%e is $ur$se!ul. )he (rld ! time-s$a%e and name-!rm is "rn. t is $ssi"le t "e%me a(are ! emtinal %ns%iusness, (hi%h leads t livin# mment-t-mment. Emtinal %ns%iusness !rms the "ran%hes and leaves ! the tree ! li!e. )his level ! %ns%iusness %an "e stimulated thru#h musi%, %hantin#,

F

sin#in#, se*, "reathin#, y#a, e*treme s$rts, trauma and emtinal arusal Emtinal tran%e.

'n!ellec!ual Consciousness E #u"an rain Throa! cha&ra7 /ith the devel$ment ! the ne-%rte* and $re!rntal %rte* in humans, the si8e and (ei#ht ! the "rain in%rease. At this sta#e ! evlutin, humans devel$ l#i%, ratinality, lan#ua#e and the a"ility t $lan !r the !uture. )hru#h these e*trardinary !a%ulties, human %reativity is unleashed, and the universe ! the mind is "rn. S%ien%e, systems ! #vernan%e, and the idea ! a universal mral rder #r( ut ! this universe. )hu#hts are ! su$reme si#ni&%an%e. Natural "e%ts and $henmena are "served, la"eled, and %ate#ri8edL universal !r%es are dis%vered and uni!rm la(s %n%eivedL l#i%al theries and systems are %reated, and s%ien%e and te%hnl#y make ra$id $r#ress. )he individual "e%mes the !undamental %reative unit ! the human (rld. A%%rdin#ly, individual !ul&llment takes $re%eden%e ver the !ul&llment ! the %mmunity. )he !rmatin ! sel! r e# is %m$lete. /e have n( devel$ed the a"ility t re;e%t a"ut ur thu#hts and a%tins. At this level ! devel$ment, ra( and dire%t e*$erien%es that emer#e !rm the re$tilian and mammalian "rain are %han#ed and %ate#ri8ed "e!re they rea%h ur %ns%iusness. Everythin# #es thru#h a $r%ess ! %nditinin#. All e*$erien%es are <ered and %han#ed "y the ld and kn(n. Nthin# ne(O is e*$erien%ed. Althu#h the three %m$nents ! the "rain are nt se$arate, s%i%ultural %nditinin# ! the ne-%rte* dminates ne@s li!e. /e essentially "e%me s%ial animals rather than !ully !un%tinal individuals (ith uniQue innate natures. )his results in a $ersistent sense ! !rustratin and a lss ! (ell-"ein#. )his %y%le may %ntinue !r a ln# time unless trauma, su9erin#, a sensitive nature, disillusinment r a sear%h !r meanin# $ushes us int the ne*t sta#e ! evlutin. ntelle%tual %ns%iusness !rms the ;(ers and !ruits ! the tree ! li!e.

%igh! and 5e! rain )he /estern %n%e$t ! the E# r sel! di9ers !rm the Eastern. n the /est, the E# r sel! is $rimarily a sense ! @ (hile in the East it is the

+

!eelin# !  Am@. @ is a%hieved (hen intelle%tual %ns%iusness is added t emtinal and $hysi%al %ns%iusness "ut they dn@t !un%tin in unisn and harmny.  Am@ %ntains all three ty$es ! %ns%iusness (rkin# in harmny, (hi%h results in mind-"dy inte#ratin. O "eln#s t the le!t"rain and is $rimarily %nne%ted (ith liner time. Amness@ is related t the ri#ht-"rain, (hi%h is "ein# a(are ! ne@s e*isten%e in the here and n(. @ has sense ! time (hile Amness@ has a sense ! s$a%e. Many !un%tins ! the le!t and ri#ht "rain verla$. H(ever, in %ertain areas ! !un%tinin#, they have distin%t rles. )he ri#ht "rain is intuitive and has a %ir%ular r net(rk memry, (hi%h desn@t have the seQuential Quality ! the le!t "rain. )his side ! the "rain is mre $ea%e!ul, %reative, artisti%, ima#inative and aestheti%. Clsely %nne%ted t the lim"i% system, this side ! the "rain is linked t emtinal states and is mre inter%nne%ted and interde$endent than the le!t "rain. )he ri#ht side ! the "rain als a$$ears t $lay a rle in mysti%al e*$erien%es, as (ell as in the e*$erien%es ! se* and lve. 1#a, meditatin, musi%, arts, and e*treme s$rts %an hel$ us ta$ int this "rain.

%igh! rain +e"or /hen seQuential memry l%ated in the le!t "rain is dama#ed, the ri#ht-"rain %an %m$ensate. Althu#h the le!t-"rain (ill al(ays $lay a rle, the ri#ht-"rain %m$ensates "y %reatin# a memry me%hanism that is mainly im$ressinisti%, emtinal and e*$erien%e "ased. :i#ht-"rain memry is like 'ndraJs ne! o ewels a meta$hr !r inter%nne%tedness and interde$enden%e ! all li!e in (hi%h ea%h $int ! memry is like a s(it%h (hi%h i! $ressed, (ill li#ht u$ the (hle net(rk ! memry. Ea%h $int re;e%ts the (hle. /e %an %all this memry as linkin# memry@ r ima#e memry@. Su%h memry is used in ndian %lassi%al musi%. A musi%ian %an $lay a ra#a, (hi%h may last u$ t three hurs, entirely !rm memry (ithut (ritten musi%. sin# this ty$e ! memry stimulates s$ntaneus %reativity "e%ause (e are a%%essin# the lim"i%, %reative "rain thru#h the ri#ht-"rain.

5e! rain )he le!t-"rain is a ne(er devel$ment and desn@t have a %unter$art (ithin the lder $arts ! the "rain. )he le!t-"rain is innvative "ut nt



%reative in that it %an im$rve and $er!e%t e*istin# %reative e*$ressin, "ut ra( %reativity al(ays emer#es !rm the lim"i% system r emtinal "rain. )he $arti%ular %hara%teristi%s ! the le!t "rain in%lude a sense ! time and %nne%tin t $ast, $resent and !uture a sense ! O ness. )he !un%tins ! the le!t "rain are mre analyti%al than the ri#ht "rain, (ith %#nitive %a$a%ities ! reasn and l#i%. Memry is linear and seQuential. )hu#hts are stru%tured, "unded and %n&ned "y limits.

'n!ellec!ual Trance or Sa"adhi #ar"onious Sa!4i&7 E /hen intelle%t and l#i% (rk !r $sitive !eelin#s and !r aKrmatin Thin&ing A
*;is!en!ial Consciousness  )he E*$erien%e ! Disinte#ratin )hird eye %hakra At this sta#e, the tree ! li!e is shaken. Here, the $re!rntal and ne%rte* lse their dminan%e and the tur"ulent ener#y ! the mammalian and re$tilian %m$nents ! the "rain take ver. )his results in mental %has, lss ! %#nitive %ntrl and sense ! sel! and identity. n e*istential %ns%iusness, s%ial and %ultural %ustms, re(ards and a%hievements are stri$$ed ! their meanin# and (e are le!t $sy%hl#i%ally naked and e*$sed. /e "e%me !ully %ns%ius ! ur !ear ! death and li!e. Everythin# that has su$$rted us, "th e*ternally and internally is le!t "ehind. )he !amily and tri"e, the $leasures ! li!e and a%tin are all a"andned. )he mythi% (rlds ! Gd, #ds, and s$irits as (ell as the realm ! l#i%, reasn, and s%ien%e n ln#er a%%m$any us. All ! e*isten%e is divided in t(, a %lear duality, in (hi%h the $ersn - as the su"e%t - stands in !rnt ! the universe as its "e%t and adversary. >inally li!e %n!rnts death.

Neuroplas!ici!



Neur$lasti%ity is the innate a"ility ! the "rain t %han#e itsel! (ith ne( Neur$lasti%ity e*$erien%es. e*$eri en%es. t used t "e thu#ht that "rain %ells %uld nt %han#e r re#enerate, re#ener ate, and that n%e dama#e (as dne it (as irrever irreversi"le. si"le. H(ever, (e n( kn( that the human "rain has a remarka"le a"ility t %han#e and rer#ani8e rer #ani8e itsel! "y !rmin# ne( neural %nne%tins. :esear%h dne n ln#time meditatrs su%h as Buddhist mnks has sh(n that the "rain is ;e*i"le and %an "e %han#ed even t the last mment ! li!e. /hen (e read the (ritin#s ! the sa#es, sa #es, (e reali8e that the %n%e$t ! "rain mallea"ility is nt ne(. ne(. )heir %n%e$t (as that "th the "dy and a nd "rain %uld "e %han#ed and trans!rmed trans!rmed "y inner and uter uter e*$erien%es. e*$erien%es. )he %han#e %an "e $sitive $sitive neur$lasti%ity neur$lasti%ity (hen (e %an erase ne#ative $atterns ! traumati% e*$erien%es, e*$erien%es, r it %an "e ne#ative ne#ative neur$lasti%ity neur$lasti%i ty su%h as in %ase ! %hrni% $ain (hen the $ain is $re%ted n the "dy !rm the "rain. ?n the $ath ! Naturality, neur$lasti%ity neur$lasti%ity is ! #reat si#ni&%an%e. As (e learn t live a%%rdin# t ur nature, ur "rain "e%me mre and mre !ree !rm $ast %nditinin# and eventually the "rain is %han#ed radi%ally in the e*$erien%e e*$eri en%e ! li"eratin. t "e#ins t !un%tin as a harmnius and inte#rated unit, &lled (ith a(areness, "liss and %m$assin the ABC ! li!e. Sri Aur"ind, and his s$iritual %m$anin, the Mther ! Pndi%herry, Pndi%herry, (ent even !urther, e*$erien%in# e*$erien%in# and des%ri"in# a radi%al trans!rmatin ! the "dy at the %ellular level. Similar e*$erien%es (ere re$rted re$rted "y the %ntem$rary sa#e G 0rishnamurti. 0rishnamurti. /e %an %all this this Smat-$lasti%ity the (rd Sma in Greek means "dy. But as yet, there is n s%ienti&% e*$lanatin !r this $henmenn - it (ill take time "e!re s%ientists %an dis%ver this se%ret ! the "dy.

8i!nessing Consciousness  nte#ratin and /hleness Cr(n %hakra )he %has and disr#ani8atin ! the e*istential e*istential %risis %risis is like the $u$a sta#e ! a "utter;ys li!e %y%le. %y%le. A!ter A!ter the smth devel$ment devel$ment ! the larva, the $u$a lses all symmetry and r#ani8atin and "e%mes like !eatureless #lue. Even the #eneti% material "reaks d(n, "e%min# s%attered and (ithut $attern. But ut ! this %has, a "utter;y emer#es ready t ;y. At the state ! inte#ratin and (hleness (e "e%me !ully !un%tinal individuals (ith natural and s$ntaneus (itnessin# %ns%iusness. ?ne !

3

the early si#ns ! this state is a sense s ense ! (ell-"ein# (hi%h "e%mes an ever$resent !eelin#. At this sta#e the tree ! li!e a%hieves !ull #r(th. )he %hara%teristi%s ! (itnessin# %ns%iusness are as !ll(sT •

•

•

•

•

)he re$tilian, re$tilian, mammalian and ne-%rte* ne-%rte* %m$le*es %m$le*es (rk in harmny. )his is e*$erien%ed as ;(@, r "liss. )he "rain !un%tins as ne and as an inte#ral $art ! the "dy. "dy. )his is e*$erien%ed as neness ! mind and "dy. )he "rain is a(akened a(akened and drman%y is ver. ver. )his leads t the a%tivatin ! $leasure %enters, "rin#in# a sense ! (ell-"ein#. n%reased %nne%tivity %nne%tivity and %mmuni%atin "et(een varius $arts ! the "rain and the "dy. "dy. )his results in a !eelin# ! (hleness. )his is als !elt in the !rm ! tin#lin# sensatins in the "dy and a !untain ! ener#y intermittently intermittently $urin# int the "rain. )he $re!rntal $re!rntal %rte* thi%kens thi%kens and mre mirrrin# mirrrin# $r$erties $r$erties ! neurns are a%tivated resultin# in (itnessin# %ns%iusness.

)he inte#ratin ! the ne-%rte*, ne-%rte*, lim"i% system and re$tilian re$tilian %m$le* %m$le* all(s ur innate nature t e*$ress itsel! in $hysi%al, emtinal and intelle%tual intelli#en%e. intelli#en%e. )he e*$ressin e*$ressin ! innate nature is the reali8atin reali8atin ! ur #eneti% $tential and e$i#eneti% in;uen%es (ith (hi%h (e are a re "rn. Althu#h ur a%Quired %nditinin# $st "irth is #ne, ur %nditinin# !rm ur $ast li!e, $arent@s #enes and the in;uen%es ! an%estrs are still (ith us. )he inte#ratin ! the varius %m$nents %m$nents ! "rain $rdu%es a sustained release ! ener#y. ener#y. )his ener#y rushes thru#h the "rain and a nd "dy and (ashes a(ay the memries ! $ast traumas and su9erin#. Healin# %%urs. )his sustained ener#y ener#y ;( is e*$erien%ed e*$erien%ed as $assin and and $ersistent $leasure. Als, the release ! ener#y !rm the mammalian and re$tilian $arts ! the "rain hel$s us t %nne%t ur e*$erien%es e*$erien%es in varius (ays, (hi%h %an result in an ut$urin# ! %reativity. Destiny, hidden in ur #eneti% and e$i#eneti% herita#e is dis%vered dis%vered (ith the a(akenin# ! innate nature. /e reali8e reali8e (hat ur uniQue %ntri"utin %an "e  (hat (e (ere "rn t d. As (e devel$ this (itnessin# %ns%iusness, (e are a"le t a%%e$t mrtality as a $art ! li!e. )ime mves !rm mment t mment and (e e*$erien%e s$ntaneus meditatin.

4

e*$erien%e ! y r liss Anand7 s!a!e or Sa"adhi E )his is the &rst e*$erien%e "liss !rm (ithin.

A"ness As"i!a7 s!a!e or Sa"adhi  )his is the e*$erien%e ! ne@s e*isten%e in s$a%e - )his is Am-ness.

Sec!ion 6 6

The $rac!ice $rac!i ce o Kundalini Yoga Yoga The !en prac!ices or Kundalini Yoga +. Natural Ethi%s - sel!-%are sel!-%are and %are !r thers th ers . Sel!-0n(in# Sel!-0n(in# - studyin# tthe he "k ! li!e . /rshi$ and Prayer 3. >astin# and Pil#rima#e 4. 1#a Pses 6. Puri&%atin Shathkarma 5. Mudras #estures . Bandhas l%ks . Breathin# E*er%ises Pranayama +F. Meditatin

1. Na!ural *!hics E Sel!-%are and Care !r ?thers e cannot play life5s symphony ithout practicing the notes of ethics. Dhar Dharma ma mean means s the the natu natura rall la(s la(s (hi% (hi%h h su sust stai ain n the the inne innerr and and ute uterr univ univer erse se@. @. Ethi Ethi%s %s sh shu uld ld "e in a%% a%%rd rdan an%e %e (ith (ith Dhar Dharma ma "e%a "e%aus use e livi livin# n# a%%rdin# t Dharma is a natural (ay ! livin#. ) understand ethi%s is t dis%ver the inherent la(s and $rin%i$les ! livin#. /hen (e live in an ethi%al (ay, (e inte#rate the traditins and %ustms ! a s$e%i&% s%iety and %ulture and live harmniusly in that envirnment. envirnment. Any $ra%ti $ra%ti%e %e in%lud in%ludin# in# 0undali undalini ni 1#a %an@t %an@t #r( #r( and ;(er ;(er (ith (ithut ut ethi%s. An ethi%al "undary is nt a $risn "ut a !en%e that $rte%ts the individual and the %mmunity at lar#e. Su%h $rte%tin "rin#s the sense ! trus trustt and and ease ease need needed ed !r !r the the $r% $r%es ess s ! a(ak a(aken enin in# # ! 0unda undali lini ni and and %hakras. )he &rst $rin%i$le ! ethi%s is sel!-%are. sel!-%are. /e must take %are ! ur "dy, ur !eelin#s and emtins as (ell as ur intelle%t and sul. /ithut $r$er sel!-%are, sel!-%are, (e %an@t take %are ! thers. ! (e are healthy and ha$$y, nly then (e %an make thers healthy and ha$$y. )hru#h sel!-%are (e e*$erien%e

5

emtinal and %#nitive intelli#en%e. n turn, this leads t the e*$erien%e ! sul r (hleness. ?n the $ath ! 0undalini, ethi%s are nt detailed instru%tins n h( t think, "ehave r live. t@s nt a ri#id set ! rules t #vern and mana#e li!e. t is a"ut dis%verin# the innate ethi%al sense that is em"edded in ur "il#y, "rain and "dy. Natural ethi%s must # hand in hand (ith the s%ial and %ultural envirnment ! ur time and $la%e. /hile s%ial and %ultural ethi%s are mre r less the same !r any #iven %mmunity r #ru$, natural ethi%s di9er !rm $ersn t $ersn "e%ause they are %nne%ted t ur uniQue innate nature. >r e*am$le, %m$assin is t "e e*$ressed di9erently !rm $ersn t $ersn. n an Earth $ersn, %m$assin is e*$ressed thru#h the dire%t %are ! thers (hile in a >ire $ersn it is e*$ressed thru#h meanin#!ul leadershi$. /ind $e$le e*$ress %m$assin thru#h %reative thu#ht and a%tin that hel$s t alleviate su9erin#. /ithin this !rame(rk, (e ea%h have ur (n (ay ! thinkin# and "ehavin# ethi%ally.

)he !ll(in# mantra is the mantra ! $ra%ti%e ! ethi%s=

Dharma Daham, Dharma Manas, Dharma Buddhi-Atman

Right care to body, feelings, mind and soul Dharma Priya Jan, Dharma Serva Jan, Dharma Desh, Dharma Dhara

Right care to family, community, country and the earth Dharma Neham, Dharma Ekam, Dharma Hee Gatisheelta Let feeling of love and oneness sustain right care Dharma Jeevan, Dharma Chetan, Dharma Hee Ananda Param. Let right care bring the bliss of conscious e6istence.

Sel-Care has seven %m$nents that %ntri"ute t (ellness, that are #verned "y the innate nature ! the "dy and mind. )hey are dis%vered thru#h the study ! ne@s (n li!e. )hese seven %m$nents are= slee$L !dL e*er%iseL se* and relatinshi$sL (rkL hme li!e and mind-"dy $ra%ti%e. )hey are the seven $illars ! 1#i% li!e. Sleep ?ut ! all the needs ! the human "dy and mind, slee$ is the mst im$rtant ne. /e %an live (ith inadeQuate !d and e*er%ise !r mnths (ithut dama#in# ur "dy, "ut (ithut $timal slee$ the Quality ! li!e (ill



deterirate (ithin a !e( days. Durin# the ni#ht (e take a (hle urney !rm the (akin# state t the dream state and then t dreamless slee$ (here (e mer#e int the very sur%e !rm (here (e emer#ed. But (e dn@t remem"er. /hat (e e*$erien%e in the mrnin# is a sense ! reuvenatin and ener#y and (e are ready !r the day. Distur"ed slee$ leave us tired (ith $r de%isin makin# %a$a%ities. 1#a $ra%ti%e makes the "rain ener#i8ed and the mind %almer. t #ets mre "ld ;(, its si8e e*$ands, and its varius $arts "e%me mre %nne%ted (ith ea%h ther (hi%h leads t a harmnius and hlisti% !un%tinin#. ! (e dn@t have adeQuate slee$ then su%h a radi%al trans!rmatin ! the "rain may "e distur"ed, and (e may nt #et the !ull "ene&t ! ur s$iritual e9rts. ?nly a !e( 1#is and meditatrs are a"le t %m$ensate the lst slee$ thru#h asanas, $ranayama and meditatin. Mst have t make sure that they slee$ (ell. Slee$ and dream time %an als "e used !r meditatin $ra%ti%e. Slee$ hel$s us in=

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Det*i&%atin ! "rain

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Healin# and #r(th

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:euvenatin ! the immune, nervus, mus%ular and skeletal systems

•

•

Memry $r%essin#= /rkin# memry is im$rtant, "e%ause it kee$s in!rmatin a%tive !r !urther $r%essin# and su$$rts hi#her-level %#nitive !un%tins su%h as de%isin makin#, reasnin#, and e$isdi% memry Dreams= Dreams are im$rtant sym"ls ! ur $sy%h-$hysi%al state. )hey nt nly #ive us a %lue as t (hat is ha$$enin# in ur individual li!e, "ut they %an %nne%t t the Sagun *raham r universal %ns%iusness (hi%h is the %mmn herita#e ! all humanity. Cnne%tin# t niversal %ns%iusness nt nly heals a $ersn "ut takes them t hi#her Samadhi states. )he inner Guru is "rn ut ! these dream e*$erien%es, and (e %an "e #uided in ur s$iritual urney n a day tday "asis. Dreams %an als "e a sur%e ! %reativity. Many s%ientists, $ainters, (riters and musi%ians #t their ins$iratin !rm dreams, in%ludin# James /atsn (h dis%vered DNA and Beethven ne ! the #reatest musi%ians.



=ood >d is the ne*t im$rtant $art ! a y#i% li!e. )he dshas are %nne%ted (ith the di#estive tra%t in a $ersn. )he stma%h is %nne%ted (ith 0a$ha r earth, the small intestine (ith Pita r &re and the lar#e intestine (ith 7ata r (ind. n Ayurveda, Dshas determine (hat ty$e ! !d ne shuld %nsume. )he mst im$rtant !d %autin in a y#i is t eat less than a !ull stma%h. As (e mentined earlier the "rain ! a y#i needs mre "ld su$$ly than a nrmal $ersn, "e%ause the "rain tissues are e*$andin# and %nne%tin# (ith ne anther. Eatin# t the $int ! havin# a !ull stma%h (ill divert the "ld su$$ly t the stma%h rather than t the a%tive "rain, redu%in# the e9e%t ! y#i% e9rts. 1#i% !d shuld "e !resh, (arm, ve#etarian, unless adeQuate ve#etarian !d is nt availa"le )i"et, Si"eria, $lar re#in r a $ersn %an@t di#est it Dalai d shuld "e %ked $r$erly and must nt %ntain t many ht s$i%es. :a( !d is #d nly !r !e( $e$le r !r a limited time $erid. )he human di#estive tra%t %ntains a !ull "rain kn(n as the Gut Brain@. )he #ut "rain %an@t think "ut !eels. t #ives a %lear idea ! the Qualitative as$e%t Satvi%, :asi%, and )amsi% ! !d. Gd !d "rin#s a sustained !eelin# ! (ell-"ein#, (hile :asi% and )amsi% !d may #ive transient $leasure "ut they are detrimental t ne@s (ell-"ein# and nurishment in the ln# term. )hat is (hy (e must think %are!ully a"ut (hat kind ! !d (e eat.

*;ercise Neither the Asanas nr $ranayama %an re$la%e a (hle "dy (rkut. E*er%ise nt nly mves the mus%les, ints, "nes and r#ans t in%rease the "ld $er!usin, "ut it $revents "rain a#in# and deteriratin ! memry. Brisk (alkin# is the "est e*er%ise Many (h are invlved in 1#a dn@t e*er%ise and "e%me ver(ei#ht.

%ela!ionships )he mst im$rtant relatinshi$ ! a y#i is (ith himsel!Ihersel!. n ther (rds it@s the sel!-lve and sel!-a%%e$tan%e (hi%h is the "e#innin# ! 1#a.

+FF

Many ree%t this $art ! theirsel! and their "dy, "e%ause it@s t $ain!ul t lk at the dark $arts ! li!e. Pe$le la"el themselves as u#ly and nt (rthy. )hey try t %$e (ith sel!-ree%tin thru#h masterin# $er!e%t $ses r "e%me a dis%i$linarian. 1#a invlves !ll(in# ur (n nature (ith ease and %m!rt. nless (e %reate a lvin# and harmnius relatinshi$ (ith urselves, n matter (hat (e d (ith ur $ra%ti%e it (n@t %me t !ruitin. Sel! lve is nt sel!-indul#en%e r nar%issism "ut rather sel!-%are and sel!res$e%t. ! (e %an lve urselves, (e %an lve thers (ithut "ein# $athl#i%ally atta%hed r de$endent n them. A la%k ! relatinshi$ (ith ursel! "rin#s %-de$enden%y and la%k ! !ul&lment. /alkin# n a y#i% $ath desn@t mean disslvin# ur relatinshi$s (ith the (rld and livin# in islatin. /e still remain %nne%ted t the (rld, "ut the %enter ! that %nne%tin is nt in thersL it is (ithin urselves. n ther (rds the %enter ! li!e is (ithin rather than in the utside (rld.

8or& ) "e%me a 1#i desn@t mean that (e st$ (rkin# and e*$e%t the (rld t $rvide a livelihd !r us. /e have t !ul&ll ur $hysi%al needs n ur (n. But this (rk must "e a%%rdin# t ur innate nature (hi%h (ill enri%h ur y#a $ra%ti%e. Mst $e$le@s (rk is a#ainst their nature, and the (rk "e%mes a "urden rather than a y (hi%h leads t !ul&lment. /rkin# a%%rdin# t ur nature is 0arma 1#a 1#a ! (rk. n 0arma 1#a the (rk itsel! "e%mes an end rather than a means !r sme ther end. t #enerates deli#ht and is dne (ithut "ein# atta%hed t the !ruit ! the (rk. /rk itsel! "e%mes !ul&lment.

#o"e /e dn@t need the hel$ ! a Vastukala r >en# Shui e*$ert t "uilt r arran#e ur hme. ?ur hme shuld "e $lanned a%%rdin# t ur Dsha r $ersnality. A 7ata $ersn needs a small "ut %8y hme (ith (arm %lrs. A Pita dsha must have a "i##er huse (ith %l %lrs and a 0a$ha $ersn@s huse must "e !ree !rm darkness and humidity. )he hme shuld have ust enu#h $ssessins !r the need ! the $ersn.

+F+

Asanas, $ranaa"a and +edi!a!ion All asanas, $ranayama and meditatins are nt #d !r all $e$le. /e must de%ide a"ut the $ra%ti%e a%%rdin# t ur innate nature r Prakirti.

2. S!uding !he oo& o 5ie E Sel-Knowing 2The most beautiful boo( to study is the boo( of life5 /e a%%umulate vast amunts ! kn(led#e ver the %urse ! ur lives. /e read %nstantly "ut the "k that remains unread is the "k ! ur (n li!e. /e dn@t reali8e that the sur%e ! all kn(led#e is the li!e that ;(s thru#h us and thru#h the universe. S%ien%e, reli#in and art all ri#inate !rm this ;( ! li!e. )he "k ! li!e %ntains (hat (as, (hat is and (hat (ill "e. /ithut readin# the "k ! li!e, ur stry %an@t "e %m$leted. /e all have a stry em"edded in ur "il#y and mind, "ut !ten it is interru$ted "y an endless $arade ! distra%tins, tra#edies and lsses. nless (e $i%k u$ the threads ! ur stry (e %an@t dis%ver the meanin# in ur lives and dis%ver ur destiny. n studyin# the "k ! ur li!e, (e must start (ith the %nditined "rain and #radually mve t(ards &ndin# ur innate nature. As (e #ain #reater insi#ht int ur innate nature, the %nditinin# that sti;es ur $ersnal #r(th "e#ins t !all a(ay. /e "e#in t live (ith a mre natural ;(, a harmny ! mind and "dy. nnate nature is !rmed thru#h the %m"inatin ! three in;uen%es= +.

Genes !rm $arents Geneti%s

.

n;uen%e ! an%estrs, !amily mem"ers and envirnment, (hi%h mdi&es the #eneti% e*$ressin in an individual E$i#eneti%s

.

0armas memries !rm $ast lives N?)E= A "elie! in re"irth is nt ne%essary in rder t understand this %n%e$t. /e %uld als say that memries and tenden%ies are en%ded in ne@s #enes.

'nna!e Na!ure( 'nsigh!s ro" Aur4eda )he an%ient ndian system ! Ayurveda is mre than a system ! healin#. )he (rd Ayurveda means kn(led#e ! li!eO, and traditinally, the Ayurvedi% $hysi%ian (uld advise his $atients a"ut many as$e%ts ! their lives. He (uld $res%ri"e nt nly her"al medi%ines, "ut als su##est li!estyle %han#es. )he $hils$hy underlyin# Ayurveda $rvides sme !as%inatin# insi#hts int the di9eren%es "et(een varius $ersnality ty$es

+F

and tem$eraments. )his an%ient system ! kn(led#e %an "e used as a tl t learn a"ut ne@s innate nature. nnate nature means the mind-"dy $ersnality (ith (hi%h (e are "rn. A%%rdin# t Ayurvedi% $hils$hy, (e %an als learn a"ut innate nature thru#h the %n%e$t ! the three doshas r mind-"dy $ersnalityL 7ata /ind, Pitta >ire and 0a$ha Earth. )he (rd dosha %mes !rm dus@, (hi%h is related t the En#lish (rd dys@, meanin# ;a(ed. ?ne@s %nstitutin r $ersnality is %alled a dosha "e%ause it %an "e easily distur"ed "y e*ternal and internal !a%trs. 0n(in# ur mind-"dy $ersnality $rvides a $reliminary %n%e$t ! ur uniQue innate nature. ) kn( ne@s nature reQuires "servatin as (ell as kn(led#e ! the "dy@s $hysi%al !eatures, emtinal res$nses, and $atterns ! thu#ht. )his kn(led#e %an then "e re&ned and e*$anded thru#h n#in# and s$ntaneus sel!-"servatin. n ther (rds t kn( ur innate nature means $enin# the "k ! ur li!e and studyin# it. Besides the %n%e$t ! the three doshas, (e must als understand the %n%e$t ! the &ve elements. t is im$rtant t reali8e that (e are s$eakin# here in a meta$hri%al (ay rather than in a stri%tly s%ienti&% (ay. /e are nt dis%ussin# a %hemi%al analysis ! matter, nr dis%ussin# the $eridi% ta"le ! the elements. :ather, (e are dra(in# n an%ient %n%e$ts and ideas a"ut the (rld that have $rved use!ul ver the %enturies. Sa#es in the ndian Ayurvedi% traditin %nsidered that the (rld (as %m$sed ! &ve essential elements= earth, (ater, &re, air and s$a%e. )hese elements %an "e used t des%ri"e nt nly the $hysi%al (rld arund us, "ut als the human "dy and mind. <kin# mre %lsely at the human "dy, Ayurvedi% sa#es des%ri"ed h( varius %m"inatins ! the elements !rm uniQue "dily %nstitutins, r tem$eraments. S the elements !rm "th the individual mi%r%sm and the universal ma%r%sm nature. )hese elements %an "e e*$erien%ed thru#h smati% sensatins  in ther (rds, thru#h !eelin#s. As (e learn mre a"ut ur individual %nstitutins, (e %an als learn t live in a mre rela*ed and healthy manner in the (rld. n the !ll(in# se%tin, the &ve elements (ill "e des%ri"ed, aln# (ith the %rres$ndin# %nstitutin. t@s im$rtant t nte that n"dy@s %nstitutin is %m$sed ! nly ne ty$e  (e all have a "lend ! varius elements that make u$ ur uniQue nature. But usually ne %nstitutin is $redminant. By learnin# a"ut the underlyin# %nstitutinal ty$es, (e %an "e#in t "alan%e ur %nstitutin thru#h makin# deli"erate %han#es in ur li!estyle.

The =i4e *le"en!s +F

- )he &rst element is *ar!h and is el! as solidi! . t resides in the sa%ral area (here the rt ener#y %entre r %hakra is l%ated. t s$reads !rm here t the (hle mind-"dy. Earth is slid, sta"le, %l and %alm. t rts and nurtures. All smells emer#e !rm the earth s it is %nne%ted (ith ur sense ! smell and the nse. - )he se%nd element is 8a!er and is el! as uidi! . /ater resides %lse t the $u"i% "ne in !rnt ! the "dy (here the "ladder and se%nd r se* %entre ! ener#y is l%ated. t s$reads !rm here t the (hle mind-"dy. /ater is li#hter than earth and is ;uid, %l, and %alm. /ithut (ater, taste %annt "e e*$erien%ed. )here!re, (ater is %nne%ted (ith ur sense ! taste and the tn#ue. - )he third element is =ire and is el! as energe!ic and passiona!e "o4e"en!. >ire resides at the naval $int (here the slar %enter ! ener#y r %hakra is l%ated and s$reads !rm there t the (hle mind-"dy. >ire mves Qui%kly. t is li#hter than (ater and it is ht, dry and $assinate. >ire $rdu%es li#ht and (ithut li#ht (e %annt see. )here!re, &re is %nne%ted (ith ur sense ! visin and the eye. - )he !urth element is Air and is el! as ligh!ness and Ouic& "o4e"en!. Air resides in the middle ! the %hest (here the heart %enter ! ener#y r %hakra is l%ated and s$reads !rm there t the (hle mind-"dy. Air is li#hter than &re. t is ever mvin#, %l, dry, unsta"le and %nne%ted t ur sense ! tu%h and the skin. - )he &!th element is Space and is el! as e;pansi4eness . S$a%e resides at the rt ! the ne%k (here the thrat %enter ! ener#y r %hakra is l%ated and s$reads !rm here t the (hle mind-"dy. n s$a%e all ther elements live and #r(. S$a%e is the li#htest, %ldest element and is $resent every(here simultaneusly "e%ause ! its in&nite mvement. /ithut s$a%e, sund %annt travel and there!re, s$a%e is %nne%ted (ith hearin# and the ear.

'nna!e na!ure or $ra&ir!i /hen the &ve elements %m"ine, !hree "ind-
+F3

/hen the air and s$a%e elements %m"ine, the 8ind personali! is "rn. n this $ersnality, the sym$atheti% nervus system is mre a%tive.

There is no pure personality or constitution  each individual has components of all the three main constitutions. 7oever, in most people one constitution tends to dominate /e %an learn a"ut ur (n uniQue %nstitutinal "lend "y re;e%tin# n a variety ! $hysi%al and $sy%hl#i%al %hara%teristi%s. n the ne*t se%tin, ea%h "asi% %nstitutinal ty$e (ill "e des%ri"ed. By studyin# these des%ri$tins, (e %an "e#in t identi!y %hara%teristi%s that re;e%t ur (n mind and "dy. As (e learn mre and mre a"ut ur inherent %nstitutin, (e %an make %han#es t ur li!estyle in rder t "alan%e the %nstitutinal elements that may "e %ausin# ill-health.

The Cons!i!u!ional Tpes and !he Au!ono"ic Ner4ous Ss!e" )he "asi% %nstitutinal ty$es (ere des%ri"ed "y Ayurvedi% s%hlars thusands ! years a#. sin# s%ienti&% terminl#y, (e %an make a linka#e "et(een the %nstitutinal ty$es and the human nervus system. )he autnmi% nervus system is res$nsi"le !r survival and dynami% "alan%e hmestasis ! the "dy and "rain. t des nt need the %ns%ius mind !r its !un%tinin#. Emtins and !eelin#s are intimately %nne%ted t the sym$atheti% and $arasym$atheti% divisins ! the autnmi% nervus system. )he sym$atheti% nervus system is the emer#en%y res$nse system ! the "dy and "rain. t eli%its the &#ht, ;i#ht r !ree8e rea%tin (hen !a%ed (ith internal r e*ternal dan#er. t diverts "ld !rm the skin, the di#estive and re$rdu%tive r#ans t the heart, "rain and mus%les in rder t $re$are !r a%tin. )he heart rate and "ld $ressure rise, the mus%les tense, di#estin and re$rdu%tin sl( r shut d(n entirely and "reathin# "e%mes ra$id and shall(. ?ne !eels nervus and tense. A%tivatin ! the Paras"pa!he!ic ner4ous ss!e" %reates a state ! rest and rela*atin, the $$site ! the sym$atheti% res$nse. Bld #es t the skin, di#estive and re$rdu%tive r#ans. )he mus%les rela* and the heart rate and "ld $ressure dr$. ?ne !eels %alm and #runded. n sme $e$le, the sym$atheti% nervus system is mre readily a%tivated, (hile in ther $e$le it is $arasym$atheti% nervus system that $redminates. /e %an n( make a linka#e "et(een the %nstitutinal ty$es and the autnmi% nervus system.

+F4

The Three asic Cons!i!u!ional Tpes *ar!h or $aras"pa!he!ic Earth is !rmed "y earth and (ater elements.

od Pe$le in (hm earth is the dminant %nstitutinal ty$e tend t have a slid st%ky "uild, a #ra%e!ul sl( (alk, lustrus skin, hair and eyes and a %l "dy tem$erature.

Sleep( )hese individuals tend t slee$ (ell, (ith !e( dreams. *a!ing( Be%ause they have an a%ute sense ! smell and taste, mst $e$le (ith an earth-$redminant %nstitutin are !nd ! !d. )hey easily #ain (ei#ht and may have diK%ulty lsin# it. *;ercise( )hey tend t "e sl( t mve "ut have #d enduran%e. Se;= Earth-$redminant $e$le tend t have a #radual se*ual arusal "ut sustained $assin. +ind *"o!ion( Pe$le ! this %nstitutinal ty$e tend t "e %alm, %arin# and nurturin#. Cogni!ion( )hey tend t $nder thin#s dee$ly and make thu#ht!ul de%isins. )hey %an "e sl( in makin# u$ their minds n an issue. +e"or( )hese $e$le may take sme time t remem"er "ut they retain memries !r a ln# time. %ela!ionships( Be%ause ! the sta"le nature ! this %nstitutinal ty$e, these individuals tend t eny ln# lastin# relatinshi$s. )hey %an $artner (ith any ther %nstitutinal ty$e. *;a"ples( Earth-$redminant $e$le !ten tend t $ursue %areers in the health r edu%atin $r!essins, (here their %alm and %arin# nature is a #reat "lessin#. )hey %an als "e !und $ursuin# %areers as athletes, ne#tiatrs and mana#ers. @n
"e%me ver(ei#ht r "ese

•

retain (ater in the "dy

+F6

•

"e%me lethar#i% and !eel %ld

•

slee$ e*%essively

•

"e%me emtinally stati% "e%ause ! e*%ess atta%hment

•

!eels (ithdra(n and de$ressed.

#ow !o
Sleep( Pe$le (ith an Earth %nstitutin shuld take %are nt t verslee$, (hi%h %an %reate a !eelin# ! slu##ishness . )hey shuld als make it a ha"it t arise early in the mrnin#. *a!ing( )hese $e$le must (at%h their diet %lsely, "e%ause ! their tenden%y t #ain (ei#ht. Dry, (arm !d in small Quantities is "est !r them. )he "est ty$es ! !d are thse that have dryin# and stimulatin# Qualities  in $arti%ular, !ds that taste "itter, astrin#ent and $un#ent. Additin ! these !ds t the diet (ill hel$ t "alan%e this %nstitutinal ty$e.

*;ercise( Pe$le (ith this %nstitutin have #reat enduran%e and shuld e*er%ise as mu%h as they %an. )hse (h (ish t $ra%ti%e y#a shuld %hse an a%tive !rm ! y#a, su%h as the Sun Salutatin. Even meditatin $ra%ti%es shuld "e mre a%tive - su%h as (alkin# meditatin r %hantin#. %ela!ionships( )hese relatinshi$s.

$e$le

tend

t

!rm

endurin#

and

dee$

*"o!ional and cogni!i4e( t is im$rtant !r $e$le (ith this %nstitutin t %nstantly set ne( #als !r themselves, in rder t stimulate their minds and rea%h their hi#hest $tential. 8or&( )he "est ty$e ! (rk !r $e$le (ith an Earth %nstitutin is smethin# that is "th a%tive and stimulatin#, invlvin# the "dy. H(ever, "e%ause ! their innate sta"ility, Earth $e$le %an thrive in a variety ! (rk envirnments. )hey %an tlerate even demandin# s%hedules su%h as ni#ht shi!ts. $ar!ner( Pe$le (ith an Earth %nstitutin has a%%mmdatin# $ersnalities, and %an !rm relatinshi$s (ith $e$le ! any ther %nstitutin.

+F5

=ire or in!erace o paras"pa!he!ic and s"pa!he!ic >ire has (ater and &re elements.

od Pe$le (ith a &re-$redminant %nstitutin tend t "e (ell-"uilt, (ith ruddy and ily skin. )heir "dy remains (arm, and their #ait is steady "ut im$atient.

Sleep= )hey tend t slee$ (ell, and have intense dreams. *a!ing= ?!ten, they have a strn# a$$etite and #d di#estin. )hey are #enerally a"le t maintain a steady (ei#ht. *;ercise = )hey have #d enduran%e and they usually eny $hysi%al a%tivity. Se;= Passinate and satis!yin#. +ind *"o!ion= Pe$le ! &re-$redminant %nstitutin tend t "e ener#eti% and $assinate a"ut (hat they d. Cogni!ion = )hey are #d at makin# Qui%k de%isins and are a%tinriented $e$le. )hey tend t "e $ersistent and !%used in their "ehavir. )hey %an "e e#tisti%al and $ininated. +e"or= )heir memry tends t "e shar$. %ela!ionships = Pe$le ! >ire-$redminant tem$erament are !ten a"le t !rm relatinshi$s Qui%kly. H(ever, !r a ha$$y and ln#-lastin# relatinshi$, they need t "e mat%hed (ith smene (hse tem$erament is (ell-suited  !r e*am$le, smene ! Earth tem$erament. )( $e$le ! >ire tem$erament may have diK%ulty sustainin# a ln#-lastin#, ha$$y relatinshi$. E*am$les= >ire-$redminant $e$le are !ten a%tivists, $liti%al and "usiness leaders, and $ineers.

@nire "e%mes un"alan%ed. ?ne may •

"e%me restless

•

devel$ rashes and heart"urn

•

devel$ hi#h "ld $ressure

•

devel$ insmnia

+F

•

"e%me irrita"le, reven#e!ul and destru%tive.

•

devel$s e*%essive an#er leadin# t de$ressin.

#ow !o "ain!ain =ire in r $e$le (ith a >ire-$redminant %nstitutin, a #d slee$ every ni#ht is essential. *a!ing= )here are three $re!erred tastes  Bitter, astrin#ent and s(eet. )hese have $a%i!yin# and %lin# Qualities, (hi%h is hel$!ul in "alan%in# this %nstitutin. Cld (ater, and %lin# !ds are als hel$!ul. *;ercise = )hese $e$le shuld %hse !rms ! e*er%ise that are mderate and %almin#. >r e*am$le, a rela*in# !rm ! y#a r tai-%hi (ill hel$ t %alm them. Meditatin $ra%ti%es su%h as mind!ulness are (ell suited t $e$le ! this tem$erament. %ela!ionships = /ith a $artner (h has Earth Qualities, these $e$le %an !rm lastin# relatinshi$s. *"o!ional and cogni!i4e= >ire-$redminant $e$le shuld avid %n!rntatin (ith thers, (hi%h (ill a##ravate their &ery nature. )hey shuld set %hallen#in# #als !r themselves, in (hi%h l#i%al thinkin# and a%tin are invlved. 8or& = )hese $e$le have natural leadershi$ Qualities, and a (rk stru%ture that all(s them t use these skills (ill "e satis!yin#.

8ind or S"pa!he!ic /ind has air and s$a%e elements. t is the mst unsta"le $ersnality ty$e "e%ause ! the $resen%e ! s(i!tly mvin# air in the e*$ansiveness ! s$a%e.

od Pe$le (ith a /ind-$redminant %nstitutin tend t "e thin, (ith dry, %ld skin.

Sleep= )hey are !ten restless slee$ers, and have many dreams. *a!ing= )hey may have an irre#ular a$$etite and $r di#estin. )heir (ei#ht may ;u%tuate ra$idly. *;ercise = )hey %an mve ra$idly, "ut they !ten have $r enduran%e. Se;= Vui%k arusal and !all. +ind

+F

*"o!ion= )heir $redminant emtin is an*iety  they %an "e Quite nervus and !ear!ul. Cogni!ion = Pe$le (ith /ind-$redminant %nstitutins tend t "e hi#hly %reative, and ideas %me easily t them. H(ever, their thu#hts may "e un!%used, (ith !reQuently %han#in# theries. +e"or= )heir memry tends t "e $r. nless they &nd smene (ith a sta"le, (arm %ela!ionships = %nstitutin, /ind-$redminant $e$le may have unsta"le and !reQuent relatinshi$s. E*am$les= Artists, musi%ians, $ainters, (riters and $ets.

@n
"e%me restless, %ld and e*hausted

•

e*$erien%e a lss ! a$$etite and (ei#ht (ith "(el distur"an%es

•

devel$ l( "ld $ressure, insmnia, heada%hes

•

e*$erien%e an*iety, $ani% atta%ks and %hati% thinkin#

#ow !o "ain!ain 8ind in d shuld "e a%%m$anied (ith $lenty ! (arm liQuids. *;ercise = deally, e*er%ise shuld "e mderate and %almin#. Pea%e!ul y#a, tai-%hi and re%e$tive meditatin are "est. %ela!ionships = ! these $e$le &nd smene (ith a sta"le, (arm %nstitutin, their relatinshi$ %an "e ln#-lastin# and satis!yin#. *"o!ional and cogni!i4e = Be%ause /ind $e$le need t "alan%e their %reative and smetimes unsta"le thu#ht $atterns, they d (ell (ith $e$le (h tend t(ards methdi%al and l#i%al thinkin#. 8or& = Pe$le ! /ind-$redminant %nstitutin shuld try t #et int a ty$e ! (rk that is stru%tured, in a stress-!ree, su$$rtive envirnment.

++F

A Ta
Knowing our 'nna!e na!ure or cons!i!u!ion Puali!ies

S"pa!he!ic or 8ind

'n!erace o s". Q paras". or =ire

$aras" or *ar!h

Build

)hin

Medium

Slid X st%ky

Skin X Hair

Dry

?ily

Cld, minimal s(eatin#

/arm, $r!use s(eatin#

Cl, mderate s(eatin#

Di#estin

Pr

Gd, intense a$$etite

Sl( "ut #d

Se*ual Arusal

Vui%k arusal, Qui%kly s$ent

Passinate se* li!e

Sl( arusal "ut maintains

E*er%ise Enduran%e

Pr, e*hausted Qui%kly

Gd

Can endure heavy e*er%ise

Slee$ X Dreams

rre#ular slee$ (ith many dreams

Gd slee$ (ith intense dreams

Gd, dee$ (ith $leasant dreams

Pulse :ate

Arund F r 6F-FI$er min., a"veI$er min., strn# X sta"le may "e irre#ular

od

Bdy )em$erature

+++

Y6FI$er min, strn#

+ind Memry

Pr

Shar$ X #d

Sl( t remem"er "ut retain

Emtin

>ear

E*%itement

Calmness

Plenty ! su$er&%ial thu#hts

<#i%al X $re%ise

Sl( X methdi%al

Stress :es$nse

An*ietyI;i#ht

An#erI&#ht

>ree8e

rre#ular X errati%

Planned, "usy

Steady, may "e stu%k in a rut

7%atin

Creative, artist

Mana#er, %aretaker

Natural n%linatin

?ri#inal thinkin# A%tin-taker X mysti%

)hinkin# %#nitin

<yal "eliever, !ll(er

T?TA5

3. Sha!h&ar"a Shath means si* and 0arma means a%tins. Shathkarma are si* a%tins r te%hniQues t %lean and $uri!y the "dy and mind. >ll(in# are the si* te%hniQues (hi%h %nstitute Shathkarma and are des%ri"ed "y Yogi Swa!"ara"a in HaZha 1#a Pradi$ika

. Ne!i . hau!i . Nauli 10.

as!i

11.

Kapal
12.

Tra!a&

++

+. &eti  n Neti nasal $assa#e are %leaned (ith the hel$ ! either $lain r (arm salt (ater. Neti $t is used !r the %leansin#. n Sutra Neti a thread r thin ru""er %atheter is used (hi%h is inserted !rm the nse and %mes ut ! muth. Neti hel$s in the $r"lems ! nse, sinuses and thrat. . #hauti  Dhauti is t %lean the stma%h "y drinkin# ne liter ! (arm salt (ater n em$ty stma%h and then vmit it ut. n Vastra .hauti a ln# and thin %ttn %lthe is used instead ! (ater. . &auli  Nauli is the !r%e!ul mvement ! a"dminal mus%les t tne them u$ and als massa#e a"dminal r#ans t %lean them and make mre a%tive. 3. 8asti E Basti is the %leanin# ! the #astrintestinal tra%t "y su%kin# the (ater thru#h anus int lar#e intestine r drinkin# it and then all( it %me ut !rm anus. Anther (ay t %lean the intestine is t $er!rm Sankha Prakshalana@ in (hi%h lar#e Quantity ! (arm salt (ater is drunk and it sl(ly %mes ut thru#h the anus "e%ause salt (ater %an@t "e a"sr"ed "y the intestine. 4. Kapalabhati  Des%ri"ed under Pranayam 6. Trata(a  )rataka is un"linkin# !%us n a $int r ;ame t devel$ %n%entratin.

. 8orship and $raer /rshi$ and $rayer emer#e !rm the heart and are in!used (ith lve. Prayer trans%ends reasn and %al%ulatin. t is the devtee@s sul!ul e*$ressin ! ln#in# t see the Divine Belved Gd. /hen $rayer des &nd (rds, they are like mere (aves n the sur!a%e ! a vast %ean. ?nly the devtees@ (illin#ness t "e thr(n ever mre dee$ly int the e*$erien%e ! $rayer (ill lead them t a $ath $reviusly unkn(n t them. t is this $ath, (hi%h is trans$arent and !ree !rm !ear and #uilt, that all(s ttal surrender )his ty$e ! $rayer is %alled (rshi$. n this a%t ! surrender, this (rshi$, the devtee mer#es (ith the Divine Belved. /rshi$ at this de$th %alls u$n the devtee t urney in(ard int alneness. N e*ternal tea%her r #uide is reQuired. )he heart "e%mes the #uide, and (ithut an intermediary, there is a dire%t %nne%tin (ith the Belved. n (rshi$, a male r !emale deity ShivaIShaktiI0undalini is %hsen and then invited t reside in the "dy and mind t "e%me ne (ith it. Su%h ritual $la%ement ! deity is als kn(n as (yasa. 7arius mudras %an "e $er!rmed

++

t in%rease the e9e%t ! the (rshi$. /rshi$ shuld en#a#e all &ve senses t "rin# mre $(er t the $r%ess ! (rshi$$in# and %an "e a%%m$anied (ith the %hantin# ! mantras r $rayers either ludly r silently. nstead ! a deity, a $ersn %an (rshi$ sa%red #emetri%al !rms su%h as 1antras and Mandalas. Yantra means instrument r devi%e and 4andala means %ir%le r !rm. 1antras and Mandalas re$resent the !rm and essen%e ! the deity and ! the universe.

e4o!ional '"ages on !he Gourne Prayer is the heart@s ln#in# t unite and mer#e (ith the Divine. sually, this $rayer is !%used n an ima#e, idl r deity t (hi%h human-like Qualities are attri"uted. Prayer %annt %%ur in a vid r "e 9ered t nthin#ness r the unkn(n. /e need sme ima#e, (hether it is ! a #d, #ddess, $r$het, an%estr, r elemental !r%e t 9er (rshi$. Be%ause these ima#es are em"edded in ur su"%ns%ius, $rayer is in(ardly dire%ted and &red "y emtinal ener#y. Devtin is the !r%e that #uides $rayer. A devtee is mved t $ray "y the desire t surrender t sme hi#her $resen%e. )hat %m$lete surrender is an a%t ! trans%endin# the e# r limited sel!. )he $ath ! meditatin leads individuals t the same e# trans%enden%e as the surrender ! $rayer. H(ever, meditatin takes the $ath ! the intelle%t and is the silent, %alm, nn-ud#mental (itnessin# ! ne@s thu#hts and mind. Dedi%ated devtin t the $ra%ti%e ! meditatin eventually thr(s us int the radi%al e*$erien%e ! e#-trans%enden%e. /e a%hieve a ne(!und %larity as (ell as a dee$ e*$erien%e and %m$rehensin ! the (hleness ! the internal and e*ternal (rlds (e inha"it. Bth in meditatin and in $rayer, it is the li#ht ! a(areness that illuminates the dark %rners ! the mind and %lears a(ay the memries that %lutter it. Shad(s ! these memries remain, "ut their emtinal %ntent is #ne. )he turmil ass%iated (ith them is als #ne and (e e*$erien%e the !reedm ! true trans%enden%e. n meditatin and in $rayer (e %hse $arti%ular (rds, ima#es and mvements, r#ani8e them int a seQuen%e, and $er!rm them a%%rdin# t a $lan. )his mental and $hysi%al a%tivity is %learly !rmulated "y the mind, "ut it is the nly (ay t "e#in n a deli"erate $ath t(ards dee$er a(areness. )he mind "e%mes a dis%i$lined tl, (hi%h is ne%essary !r us t mve t the $int ! e# trans%enden%e. )his e*$lains (hy, in the "e#innin#, meditatin r $rayer is mental, me%hani%al and re$etitive. As (e en#a#e mre dee$ly, the $r%ess "e%mes mre r#ani%, revealin# the inner nature ! the mind and its inherent vitality. /e rea%h a "reakthru#h $int a!ter (hi%h meditatin and $rayer "e%me

++3

s$ntaneus. /e "e%me meditative r $rayer!ul all the time. n this state, li!e "e%mes an e9rtless meditatin r $rayer. )he $r%ess %ntinues (ithut a %ns%ius !%us, (hether (e are eatin#, slee$in#, (rkin# r makin# lve. /e %an see that meditatin and $rayer "th "e#in (ith e9rts ! the (ill. n this (ay, meditatin and $rayer are similar t any ther mental a%tivity. Be%ause ur minds live (ithin the %n&nes ! %ulture, reli#in and traditin, the &rst #al ! meditatin and $rayer is t re$la%e %nventinal reli#in and %ulture (ith ur (n (ay ! thinkin#. S%ietal and %ultural $r#rammin# is a dee$ hy$nti% s$ell under (hi%h individuals may s$end years, never reali8in# that they are nt livin# their true lives. /hen (e de%ide t "e hy$nti8ed in ur (ay and thru#h ur (n e9rts, (e "e#in the $r%ess ! #ainin# %ntrl ver urselves.

:.

$ilgri"age and =as!ing

$ilgri"age 2Travelling for transformation is pilgrimage5

)ravel and $il#rima#e are t( di9erent e*$erien%es. )ravellin# is mvement !r the sake ! $leasure. /hile travellin#, many $e$le nt nly (ant t maintain the %m!rt and distra%tins they eny at hme, "ut a%tually (ant mre hei#htened e*$erien%es in a shrt $erid ! time. )hey $re!er nt t stay ln# enu#h t devel$ an understandin# ! the $la%e r $e$le. A $hysi%al, emtinal and intelle%tual status Qu is maintained and there is little $ssi"ility !r inner %han#e durin# r a!ter travel. ?ld "undaries stay inta%t and there is little inner #r(th. Pil#rima#e, n the ther hand, is mvement in rder t %hallen#e the e# r sel!, $hysi%ally, emtinally and intelle%tually. Pil#rima#e is dne (ith humility and (ith an $en mind. /e $re$are t !a%e the unkn(n. Pil#rima#e $uts a strain n the individual, (hi%h may lead t a $int (here ld "undaries and limits are "rken. )his "rin#s a"ut %han#e, trans!rmatin and the emer#en%e ! a ne( layer ! sel! r a dee$er and "rader sel!. )his may lead t the unin ! the "dy and mind emtins, intelle%t and su"seQuently t the dis%very ! the Sul mind-"dy inte#ratin.

=as!ing )here are t( reasns t en#a#e in !astin#. )he &rst reasn t !ast is t (ithdra( !rm (hat (e dn@t need. Every day (e %nsume an e*%ess !

++4

!d, (ater, s$a%e, ener#y and (ealth. )his ver%nsum$tin inevita"ly %reates $r"lems  !r urselves, !r thers, and !r the envirnment in (hi%h (e live. /hen (e learn t live in a naturally austere (ay, (e lessen the "urden n thers and n ur $lanet. Als, (e !eel li#hter and healthier, %nsumin# nly (hat (e need. )he se%nd reasn !r !astin# is t (ithdra( !rm !d and (ater !r a shrt $erid ! time t eliminate t*ins and un"urden the "dy. Su%h !astin# hel$s t "reak the %m!rta"le "ut %n&nin# "undaries (e have "een a%%ustmed t sin%e "irth. >astin# has the same e9e%t as $il#rima#e. t "rin#s ne( insi#ht and "reaks the stru%ture ! the ld sel! s that (e %an e*$erien%e a ne( dimensin ! livin#. ! ur "dy #ets %ld, the mind takes it as a si#n ! im$endin# death. ! ur "reathin# "e%mes su"tle, that t is taken as a si#n ! a$$ra%hin# death and (e e*$erien%e !ear. n the same (ay, i! !d is (ithdra(n !rm the "dy, the mind takes it as an indi%atin ! !amine and (e e*$erien%e the !ear ! death. )hat is (hy !astin# (ithdra(al !rm slid !d, (hile %ntinuin# (ith ;uids is a #d (ay t #ain sme insi#ht int the $r%ess ! dyin#. t is a sa!e (ay t %me t terms (ith mrtality. Durin# !astin#, the "dy e*$erien%es hun#er and un$leasant sensatins. H(ever, a!ter three t !ur days ! restlessness and stress, hun#er disa$$ears and the "dy starts livin# 9 its (n resur%es. n the "e#innin#, the mind is an*ius and !ear!ul "ut #radually it "e%mes %alm and mer#es int the (itnessin# sel!. >astin# %an take us t the (itnessin# sel!, a state in (hi%h y, ener#y and %almness are simultaneusly $resent. )he emer#en%e ! the (itnessin# sel! is the "e#innin# ! %min# t terms (ith ur (n mrtality. A "dy that is !astin# a%tivates itsel! and the "rain t %reate a $ain-!ree, %alm and hi#hener#y state. )his is the result ! neur%hemi%als su%h as endr$hins, d$amine, nr-e$ine$hrine and sertnin $urin# int the "rain and "dy. ! the "dy@s !un%tinin# is nt inter!ered (ith "y t many medi%al $r%edures and medi%atins, this state %an als "e an e*$erien%e ! the dyin# $r%ess. Death is an inte#ral $art ! the "dy and the "dy has suK%ient resur%es t deal (ith it in a smth and rderly (ay. H(ever, (hen the mind inter!eres t mu%h in the $r%ess, death "e%mes a !ri#htenin# e*$erien%e. Cntrlled, su$ervised !astin# is a (ay t %untera%t this and t let the mind e*$erien%e and $re$are !r the $r%ess ! dyin#. >astin# shuld "e dne in a natural, rest!ul and %n;i%t-!ree envirnment, (here a #uide is $resent. Chantin#, meditatin, $rayer and (rshi$ are $sitive additins t the $r%ess.

6. Yoga poses

++6

1#a "rin#s the !ll(in# "ene&ts +. >ull rientatin ! the "dy in s$a%e and time. )his "rin#s a"ut a state ! "alan%e, (hi%h enhan%es "dy a(areness. )he "dy learns t mve naturally and (ithut !ear. . Mvin# !rm "dy ima#e t the "dy-a%tual. ?ur "dy ima#e is %reated "y ur %ultural memries and "elie!s and des nt re$resent the real "dy. Many mind-"dy $athl#ies are the result ! ur "dy ima#e. Bdy a%tual is the "dy@s ma$ in the "rain and re$resents the real "dy.
++5

devel$s a mre a%%urate ma$ ! the "dy and is a"le t (rk in harmny (ith it. n the "e#innin#, y#a $ses and mvements are intentinal "ut a $int %mes (hen they "e%me s$ntaneus. ?ur inner state #uides the "dy t assume %ertain $stures that all( !r a smth, un"stru%ted ;( ! ener#y. n rder t $timi8e the "ene&ts ! y#a, the !ll(in# #uidelines shuld "e "served= +. Pses shuld "e sustained !r varyin# len#ths ! time, de$endin# n an individual@s ;e*i"ility and enduran%e. )he minimum duratin is t(enty se%nds. . At n $int shuld (e hld ur "reath. . ndividuals shuld remain a(are ! the $se andIr "reath. 3. ?$$site $ses %m$lement ea%h ther and "rin# "alan%e. 4. ?ne shuld nt !eel tired a!ter y#a $ses.

Siddhasana- r the $se ! the a%%m$lished ne@ is the "est !r 0undalini 1#a "e%ause ! the $ressure n rt and ener#yIse* %hakra. ) "e in Siddhasana... .Sit n the #rund .Pla%e le!t heel at the $erineum "et(een anus and $enisIva#ina and the ri#ht heel n the rt ! $enis r va#ina in su%h a (ay that l(er $art ! the le#s $la%ed ver ea%h ther and are %m!rta"le .Ba%k is strai#ht "ut rela*ed .Hands %an "e $la%ed n knee in Jnana mudra

Darasana E r diamnd $se n this $se (e sit n ur heels (ith "a%k strai#ht and hands restin# n thi#hs

Su&hasana or eas pose Any %m!rta"le sittin# $se in (hi%h "a%k is strai#ht

Sleep $ose Slee$ $se is the $sture (e take (hen $re$arin# !r slee$. t hel$s in $reservin# ener#y and maintains %almness durin# slee$.

++

indu $oin!7 Yoga Pint r Bindu y#a $ses $ress and a%tivate sme ! the mar %hakra and ener#y $ints in the "dy. )his "rin#s rela*atin aln# (ith stimulatin# the ;( ! "i-ener#y in the "dy. )his seQuen%e ! $ses "e#ins (ith a series ! standard y#a $ses, (hse des%ri$tin %an "e !und in any "k a"ut y#a. y#a. >ll(i >ll(in# n# these standard standard $ses, there there is a seQuen%e seQuen%e ! $ses aimed at $ressin# s$e%i&% ener#y $ints n the "dy. A #uide t these $ses is as !ll(s= +.

Be#i Be#in n "y "y sta stand ndin in# # in in Mu Munt ntai ain n $s $se e

.

)hen )hen mve mve sm smth thly ly int int Cat Cat $s $se e

.

Ne*t, Ne*t, lie lie $rst $rstrat rate e (ith (ith yur yur !lde !lded d hands hands !ully !ully stre stret%h t%hed ed !r( !r(ar ard d

3.

)hen, )hen, raise raise yur yur head head and and $ress $ress the the seve seven n "indus "indus r r $ress $ressur ure e $ints $ints as !ll(s= •

Middle ! the !rehead

•

Eye"r(s

•

)em$le )em$le

•

)MJ r tem$ral-mandi"ular tem$ral-mandi"ular int (here (here the ear ins the !a%e

•

Cheek "ne

4. N(, $la%e yur %hin in yur %u$$ed $alms, $alms, and use yur thum"s t knu%kle the inner sides ! yur eyes 6.

Cme "a%k int Cat $se

5.

Mve smthly int Child@s $se

.

>inally, end the seQuen%e in Muntain $se

[ >ull "reathin# has t "e maintained thru#hut the $ses, aln# (ith "dy a(areness.

++

n 0undalini 1#a any Hath 1#a $se %an hel$ in a(akenin# the ener#y.

Suun +o4e"en!s !o Awa&en *nerg and !he Cha&ras $osi!ion( S!anding - *ach "o4e"en! is done se4en !i"es • •

•

/ith "th $alms #ently strike the s%al$ /ith the le!t middle &n#er ta$ the %r(n %hakra $int and (ith the ri#ht middle &n#er, the third eye $int )a$ )a$ any ther !rehead r tem$le tem$le $int (hi%h is sre sre

•

:u" the tem$r-mandi"ular tem$r-mandi"ular ints n "th sides (ith inde* &n#ers

•

:u" the "nes "ehind the ear (ith the inde* &n#ers

•

•

•

•

•

•

•

•

:u" the mar#in, l"e and inside ! the e*ternal e*ternal ears (ith the thum" and inde* &n#er /ith the le!t hand massa#e the un%tin ! the ne%k and the u$$er "a%k a in %l%k(ise !ashin /ith the ri#ht hand massa#e the un%tin ! the ne%k and the u$$er "a%k in a %unter-%l%k(ise %unter-%l%k(ise !ashin Massa#e the $int ! the thrat %hakra (ith the &n#ers "th in a %l%k(ise and %unter-%l%k(ise dire%tin /ith the &n#ers ru" and $ress the s$a%e s$a %e "et(een the %lavi%le and the u$$er $art ! the "reast "ne r sternum /ith the le!t hand massa#e the heart %hakra in a %unter-%l%k(ise %unter-%l%k(ise dire%tin /ith the ri#ht hand massa#e the heart %hakra in a %l%k(ise dire%tin dire%tin /ith the le!t hand massa#e the naval area a rea third third %hakra in a %unter%unter%l%k(ise dire%tin

•

/ith the ri#ht hand massa#e the naval area in a %l%k(ise dire%tin

•

/ith "th hands strike the s!t $art ! the lum"ar area

+F

•

•

/ith the inner side ! the ri#ht $alm massa#e the uter side ! the le!t el"( and !rearm !rearm /ith the inner side ! the le!t $alm massa#e the uter side ! the ri#ht el"( and !rearm !rearm

•

Cla$ shar$ly &ve times

•

Gently strike "th hands in an interla%in# manner

•

Gently strike the s$a%e "et(een the thum" and the inde* &n#er in an interla%in# manner

$os!ure( s!anding or si!!ing •

•

•

•

/ith the inner side ! "th hands, #ently strike r massa#e the uter side ! the le# ust "el( the knee and %ntinue t the ankle /ith the inner side ! "th hands, #ently strike r massa#e the inner side ! the le# ust "el( the knee and %ntinue t the ankle Massa#e the s$a%e "et(een the "i# and se%nd te (ith "th inde* &n#ers Stm$in# the !eet

. rea!hing or $ranaa"a $ranaa"a Breathin# is a uniQue $henmenn in humans "e%ause ! its invluntary and vlunt vluntary ary as$e%t as$e%ts. s. >irst irst ! all, all, "reat "reathin hin# # ha$$en ha$$ens s in the $rese $resent, nt, s (hatever (e d (ith the "reath is #in# t "e %nne%ted (ith the $resent mment. Se%ndly, "reathin# is a "rid#e "et(een the "dy and mind and s it %han#es (hen (e e*$erien%e di9erent mental and emtinal states. ! (e are %alm, "reathin# is dee$ and sl(. ! (e !eel a sense ! lve, ur "reathin# "e%mes dee$ and sl(. n an#er, the "reath is dee$ and !ast, (hile in !ear, it is shall( and ra$id. n e*treme !ear, (e hld ur "reath. )hirdly, )hirdly, "reathin# is $artly invluntary and $artly vluntary, (hi%h means that (e %an $artially %ntr %ntrl l it t a%hiev a%hieve e %ertai %ertain n "dy"dy-mi mind nd states states.. Pranay Pranayama ama is $arti% $arti%ula ularl rly y use!ul t a(aken the 0undalini and %hakras.

++

>ll(i ll(in# n# te%hni te%hniQue Ques s ! Pranaya ranayama ma are are #d #d t $ra%ti $ra%ti%e %e in 0undali undalini ni 1#a. 1#a. )heir duratin ran#es !rm !rm ten minutes t thirty minutes. minutes.

Sushu"na rea!hing Sushumna "reathin# is a te%hniQue ! %ns%ius "reathin# in (hi%h (e !eel and assume that (e are inhalin# dee$ly !rm the l(er end ! the s$ine and #in# u$ all the (ay u$ t the %r(n %hakra $int and then e*halin# dee$ly and #in# d(n all the (ay t the l(er end ! the s$ine. s $ine.

Conscious deep
=ull Yogic rea!h >ull >ull 1#i% 1#i% "reathin# is a %m"inatin ! a"dminal l(er lun#, %hest middle lun# and %llar "ne u$$er lun# "reathin# t make the (hle lun# e*$and and massa#e the a"dminal r#ans "y the u$ and d(n mvements ! dia$hra#m. >ull 1#i% "reathin# stimulates stret%h re%e$trs in the lun# t stimulate the $arasym$atheti% system, s$e%i&%ally 7a#us 7a#us nerve t $ut a $ersn in ana"li% r rela* and di#est mde. >ull 1#i% Breathin# starts (ith a%tive inhalatin and a"dminal r dia$hra#mati% "reathin# in (hi%h dee$ inhalatin mves the dia$hra#m d(n and as inhalatin %ntinues it li!ts the ri"s t e*$and the middle %hest and &nally the u$$er $art ! the %hest e*$ands li!tin# the %llar "ne. E*halatin is $assive in (hi%h dia$hra#m mves u$, a"dmen ;attens, ri"s and %llar "nes return t the nrmal $sitin.

@ai /rd ayi %mes !rm the Sanskrit ud and i means t "e vi%trius. ayi "reath means, the "reath ! vi%try ver mind@s turmil. t als means (h makes us aval@ r !ull ! #l( and "ri#htness. n rder t $ra%ti%e ayi "reath take a dee$ inhalatin thru#h yur nse r muth and then e*hale sl(ly thru#h yur nse (hile %nstri%tin# the thrat mus%le t $rdu%e the sund ! %ean (aves (hi%h yu %an hear %learly.

+

Anulo"-Dilo" or Nadi Shodhan or Al!erna!e Nos!ril rea!hing Anulm means #in# a%%rdin# t natural ;( and 7ilm is #in# a#ainst the ;(. n alternate nstril "reathin# "th nstrils are used alternately !r "reathin#. :i#ht nstril is %nne%ted (ith Pin#ala r sun nadi (hi%h stimulates le!t "rain !r ener#y and a%tivity and le!t nstril is %nne%ted (ith da r mn nadi (hi%h stimulates ri#ht "rain !r %almness and re$se. /hen "th nstrils are stimulated alternately "y the $ranayam a "alan%e ! a%tivity and rela*atin is a%hieved in (hi%h sym$atheti% and $ara-sym$atheti% nervus systems (rk in harmny. n rder t $ra%ti%e alternate nstril "reathin# su$$rt yur ri#ht el"( n yur le!t $alm. 1ur ri#ht thum" is "l%kin# the ri#ht nstril, middle &n#er restin# n the middle ! !rehead third eye r si*th %hakra and little &n#er is %lse t the le!t nstril (hen needed. N( take a dee$ inhalatin !rm the le!t nstril, "l%k the le!t nstril (ith little &n#er, $en the ri#ht nstril t e*hale and inhale dee$ly thru#h it. )hen Bl%k the ri#ht nstril (ith ri#ht thum" and e*hale and inhale thru#h the le!t nstril. :e$eat the %y%le !r 4-+F minutes.

Kapal ha!i glowing orehead7 0a$al means skull and Bhati means shinnin#. 0a$al Bhati is a $ranayam (hi%h $uri&es the "rain and &lls it (ith shine and deli#ht. t@s a $art ! Shathkarma si* a%tins t %leanse the "dy and mind. ) $ra%ti%e 0a$al"hati $ranayam, sit in Sukhasna r $se ! sta"ility and %m!rt. D the e*halatin !r%e!ully and Qui%kly $$site ! nrmal "reathin# and inhale sl(ly and $assively. nhalatin is three times ln#er than e*halatin.

has!ri&a 
+

Kalaai rea!h or !he rea!h o issolu!ion )here are many di9erent "reathin# te%hniQues that %an "e $ra%ti%ed. /hi%h te%hniQue is mst e9e%tive de$ends n the individual. 0alaayi "reathin# r "reath ! disslutin is "ased n a ne( "reathin# te%hniQue. 0alaayi %mes !rm t( (rds, 0aal\ Death r time and Jayi\"e%min# vi%trius. 0alaayi is a "reathin# te%hniQue used t ver%me the !ear ! death. /hen death is a$$ra%hin#, ur "reathin# $attern takes a distin%t !rm. ?ur "reathin# is dee$er and !aster (ith $r#ressively mre !r%e!ul e*halatins. )his rea%hes a $eak and then "reathin# "e%mes shall( and eventually st$s !r a !e( mments. )his %y%le is re$eated. )his ty$e ! "reathin# $attern is %alled Cheyne-Stkes res$iratin.

The TechniOue 0alaayi "reathin# %an "e $ra%ti%ed either lyin# d(n r sittin# %m!rta"ly in a %hair. A!ter %lsin# the eyes and rela*in# !r a !e( se%nds, all( the "reath t "e%me $r#ressively dee$er and !aster (hile the e*halatins "e%mes ln#er and ln#er. A!ter three su%h dee$ inhalatins and dee$er e*halatins, take three $r#ressively shall(er "reathes and then sus$end the "reath %m$letely !r a !e( se%nds "e!re "reathin# nrmally a#ain. A sin#le %y%le ! 0alaayi is %m$sed ! si* "reaths r si* inhalatins and e*halatins. >irst "reath is nrmal Se%nd is dee$er )hird dee$est >urth is dee$est >i!th is dee$er Si*th is nrmal :e$eat this %y%le. n the "e#innin# in a sin#le sittin# individuals shuld nt d mre than three t &ve %y%les.
+3

.andhas Bandhas means l%ks. Bandhas are used t l%k and $l the ener#y in $arti%ular $arts ! the "dy "y %ntra%tin# mus%les and then %hanneli8in# that ener#y in s$e%i&% dire%tins and l%atins t a(aken the 0undalini. Bandhas untie the three knts ! Brahma, 7isnu and :udra #ranthis at rt %hakra Muladhara, heart %hakra Anahata and thratIthird eye %hakra 7issudha t release mre $rani% ener#y !r s$iritual a(akenin#. )hree main Bandhas are used in 1#a. /hen all three are used t#ether they are %alled Maha r #reat Bandha.

1. +oola or roo! andha or lower
2. @ddiana or "o4ing up andha or "iddle
3. Galandhara andha or !hroa! loc& or upper
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! desired nadis. t@s related t 7isshudha r thrat %hakra, :udra #ranthi and dana $rana. ) $er!rm Jalandhara Bandha sit strai#ht. As yu inhale sl(ly and dee$ly "rin# yur %hin d(n t(ards the ne%k. Sus$end the "reath at the end ! inhalatin and sustain the "andha as mu%h as yu (uld like t. ) "reak the Bandha e*hale sl(ly and "rin# the %hin in its nrmal u$(ard $sitin.

.

+udras

Mudras are hand and &n#er #estures r %%asinally the (hle "dy, (hi%h stimulate sensitive ener#y $ints t have s$e%i&% $sitive e9e%ts n "dy, Prana and mind. /rd Mudra %mes !rm Mud\$leasure and :a\"rin#in# !r(ard. Gestures (hi%h "rin# $sitive and $leasant e9e%ts n mind-"dy are Mudras. t als means seal r en%lsure. Mudras are e*tensively used in s$iritual $ra%ti%es and dan%e. Althu#h there are many Mudras "ut the im$rtant n%e in 1#a are the !ll(in#=

1. Gnana or Chin +udra  Jnana means (isdm r insi#ht. Murda (hi%h "rin#s Jnana is %alled Jnana Mudra. ) $er!rm Jnana Mudra tu%h the ti$ ! the inde* &n#er (ith the ti$ ! the thum". :est ! the &n#er are strai#ht and $arallel t ea%h ther. )his Mudra is $er!rmed (ith "th hands.

2. A
3. haira4 +udra  Bhairav is anther name !r Shiva. )his Mudra is t invite and re%eive the #ra%e ! Shiva. Em$ty %u$ like #esture ! $alm sym"li8es re%e$tivity. ) $er!rm Bhairav Mudra turn yur le!t $alm int the sha$e ! %u$ and $ut it in yur la$ and then $ut the ri#ht %u$ like $alm n the t$ ! the le!t. )hum"s are $la%ed ver ea%h ther.

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. han +udra  Dhyan Mudra is similar t Bhairav Mudra e*%e$t that the ti$s ! t( thum"s tu%h ea%h ther t !rm an val.

:. Daraprada"a +udra  7ara$radama means &rm reslve. )his Mudra is !r unshaka"le %n&den%e in universe and yursel!. Pla%e yur hands n yur heart (ith &n#ers interla%ed and thum"s stayin# a$art.

6. Na"as!e +udra  Namaste is %m$sed ! t( (rds Nama\B( and Aste\ t yu. t means that  "( t the divine in yu. Namaste is dne "y "rin#in# the t( $alms !a%in# ea%h ther and $uttin# them n the middle ! the %hest at heart %enter.

. $ushpapu!a +udra  Push$a means ;(er and $uta is t 9er. )his mudra is used t 9er ;(ers and !eelin#s t thers and divine. ) $er!rm this Mudra "rin#s yur %u$$ed hands in su%h a (ay that the ti$s ! little and rin# &n#ers are tu%hin# ea%h ther.

Kechari +udra +o4ing in 'nner Space7 0e%hari means t mve int the s$a%e. By $ra%ti%in# 0e%hari mudra, a $ra%titiner mves int the inner s$a%e ! the mind and "dy. )he 0e%hari mudra is dne "y tu%hin# the $alate "y the ti$ ! tn#ue and sl(ly stret%hin# it, s that it (ill eventually stimulate the
Daroli +udra ia"ond >es!ure7 7arli mudra is the dra(in# ! milk, hney r (ater thru#h the urethral $enin#.

Yoni +udra or Shan"u&hi Closing o !he Si; >a!es7 or wo"< >es!ure )he 1ni Mudra is $er!rmed in a sittin# $se "y %lsin# the ears (ith thum"s, eyes (ith the inde*-&n#ers, nstrils (ith the middle-&n#ers, the

+5

u$$er li$s (ith the rin#-&n#ers and the l(er li$s (ith the little &n#ers. A!ter esta"lishin# the 1ni mudra, the mind is !%used n ea%h ! the seven %hakras.

Sha"
10. +edi!a!ion 8ha! is +edi!a!ion9 Meditatin is the de-%nditinin# ! the "rain and "dy. t is :ela*atin, A(areness and E*$ansin ! A(areness. )he (rd meditatin %mes !rm the
The #is!or o +edi!a!ion t is nt %ertain (hen the $ra%ti%e ! meditatin a%tually "e#an. Perha$s it started (ith the &rst humans n earth as they naturally e*$erien%ed varius states ! altered %ns%iusness.
+

Ac!i4e and %ecep!i4e +edi!a!ions A%tive meditatin te%hniQues inte#rate "dy mvements and "reathin# e*er%ises. :e%e$tive meditatin is masterly ina%tivity, r in ther (rds a %alm "servatin ! (hat is #in# n. 7i$assana r Mind!ulness and ]a8en are an e*am$le ! re%e$tive meditatin.

8i!nessing and A
Awareness o !he Cha&ras and *nerg A!ter a !e( minutes ! dee$ and sl( "reathin#, the mind is !%ussed n the individual %hakras, startin# !rm the %r(n and sl(ly #in# d(n t the rt %hakra. Su%h !%us (ill #ive us a(areness ! (hi%h %hakra is the mst $en and !un%tinin#. )hen !eelin# the (hle "dy, ne (ill "e%me a(are ! any ener#y r $rana ;( in the "dy. ! ener#y is a%tive in any %hakra, then %nstantly !%ussin# n the ener#y (ill sl(ly "e%me a meditatin. All( the "reath t "e #entle, sl( and dee$.  t  minutes. >eel as i! yu are "reathin# in and ut thru#h yur s$ine.  t  minutes. 7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! a Quarter, shinin# at the l(er end ! yur s$ine in mid line, ust "eneath the sur!a%e at the !rnt ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the &rst r rt %hakra. 7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! a Quarter, shinin# at the u$$er level ! yur $u"i% "ne in mid line, "eneath the !rnt sur!a%e ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the se%nd r ener#y %hakra.

+

7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! a Quarter, shinin# at the level ! yur navel in mid line, "eneath the !rnt sur!a%e ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the third r slar %hakra. 7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! a Quarter, shinin# at the level ! the middle ! yur %hest in mid line, "eneath the !rnt sur!a%e ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the !urth r heart %hakra. 7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! a Quarter, shinin# at the level ! rt ! yur ne%k in mid line, "eneath the !rnt sur!a%e ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the &!th r thrat %hakra. 7isuali8e, ima#ine r !eel a sur%e ! li#ht r a miniature sun the si8e ! a Quarter, shinin# at the level ! the middle ! yur eye"r(s in mid line, "eneath the !rnt sur!a%e ! yur "dy. N( visuali8e, ima#ine r !eel this li#ht &llin# the surrundin# area (ith #l(in# (armth. t is the si*th r third eye %hakra. 7isuali8e, ima#ine r !eel a sur%e ! li#ht, r a miniature sun the si8e ! Quarter, shinin# n the t$ ! yur head, inside the skull, &llin# yur "rain (ith #l(in# (armth. t is the seventh r %r(n %hakra. N( (e are #in# t, %hakra "y %hakra, %reate a stream ! #lden ener#y that (ill ;( !rm yur rt %hakra t yur %r(n %hakra >%us n the &rst %hakra inside the $elvis and %nne%t it t the se%nd r ener#y %hakra at the level ! the u$$er "rder ! yur $u"i% "ne. Cnne%t them (ith a stream ! #lden ener#y. >%us n the se%nd %hakra at the level ! yur $u"i% "ne and %nne%t it t the third r slar %hakra at the level ! yur navel $int. Cnne%t them (ith a stream ! #lden ener#y. >%us n the third %hakra at the level ! yur navel and %nne%t it t the !urth %hakra in the middle ! yur %hest. Cnne%t them (ith a stream ! #lden ener#y. >%us n the !urth r heart %hakra in the middle ! the %hest and %nne%t it t the &!th r thrat %hakra at the rt ! the ne%k (ith a stream ! #lden ener#y.

+F

>%us n the &!th r thrat %hakra at the rt ! the ne%k and %nne%t it (ith the si*th %hakra in middle ! eye"r(s (ith a stream ! #lden ener#y. >%us n the si*th r third eye %hakra in the middle ! eye"r(s and %nne%t it t the seventh r %r(n %hakra n the t$ ! the head (ith a stream ! #lden ener#y. All seven %hakras are %nne%ted (ith a stream ! #lden ener#y, (hi%h is ;(in# u$(ard. N( (e are #in# t visuali8e, ima#ine r !eel that the many ener#y %hannels !rm varius $arts ! yur "dy are %nver#in# int di9erent %hakras and !unnelin# their ener#y int them. Be a(are ! the ener#y %hannels !rm "th l(er lim"s and e*$erien%e this ener#y !unnelin# int the &rst %hakra.

Be a(are ! the ener#y %hannels !rm the $elvis and "utt%ks and e*$erien%e this ener#y !unnelin# int the se%nd %hakra. Be a(are ! the ener#y %hannels !rm the a"dmen and the %rres$ndin# $art ! the "a%k and e*$erien%e this ener#y !unnelin# int the third %hakra. Be a(are ! the ener#y %hannels !rm the %hest and the %rres$ndin# $art ! the "a%k and e*$erien%e this ener#y !unnelin# int the !urth %hakra. Be a(are ! the ener#y %hannels !rm "th u$$er lim"s and shulders and e*$erien%e this ener#y !unnelin# int the &!th %hakra. Be a(are ! the ener#y %hannels !rm the !a%e and the ada%ent area and e*$erien%e this ener#y !unnelin# int the si*th %hakra. Be a(are ! the ener#y %hannels !rm the head area and e*$erien%e this ener#y !unnelin# int the seventh %hakra. All ! this #lden ener#y %mes ut !rm the t$ ! the head like a !untain, %mes d(n arund the "dy, and is a"sr"ed "y the earthL and s the a%tive %ir%ulatin ! ener#y %ntinues. )his #lden ener#y !rms a $rte%tive sheath arund the "dy.

+edi!a!ions ro" Dian haira4a Tan!ra

++

Awareness o !he Spine and !he Nadi inside '! •

Sit r lie (ith a strai#ht "a%k"ne r s$ine

•

Be%me a(are ! the s$ine "y !eelin# it !rm t$ t "ttm

•

Enter int its hll(ness and !eel the inside ! it

•

•

7isuali8e, ima#ine r !eel the $resen%e ! a thread, like Nadi, #l(in# (ith (hite li#ht !rm the "ttm ! the s$ine t the %r(n ! the head Sta"ili8e the !%us and remain (ith it !r +4-F minutes

#ear! Cha&ra +edi!a!ion •

•

•

Brin# yur !%us t yur !eelin# heart (hi%h is either in the %enter ! the %hest r sli#htly t the ri#ht side >eel >eel as i! yu are !eelin#, seein#, tu%hin#, listenin#, tastin# and smellin# !rm the heart %enter :emain (ith the e*$erien%e !r +F-+4 minutes

5igh! %ising in !he Spine •

>%us n the l(er end ! the s$ine at the rt %hakra

•

7isuali8e, ima#ine r !eel rays ! li#ht radiatin# !rm the rt %hakra

•

•

N( all( the li#ht rays t # !rm %enter t %enter until they rea%h the %r(n. Be%me a(are ! the entire $ath ! li#ht

Spar& o 5igh! Gu"ping ro" Cha&ra !o Cha&ra •

•

7isuali8e, ima#ine r !eel a s$ark ! li#ht at the rt %enter in the $erineum All( it t um$ !rm %enter t %enter until it rea%hes the %r(n %hakra

raha" or *;pansi4eness +edi!a!ion

+

Braham is a Sanskrit nun, (hi%h is derived !rm the ver" Briha@, (hi%h means e*$ansive r vast. Smetimes it is eQuated t the (rd Gd@, "ut in its ri#inal ri#inal sense, sense, the (rd means the ever-e* ever-e*$andi $andin# n# a(areness a(areness (hi%h in%ludes all that is $ssi"le and all that e*ists@. t in%ludes the Be%min# and the Bein#. Bein#. t is time time and s$a%e, s$a%e, as (ell as that that (hi%h (hi%h is "eynd time time and s$a%e. )he "rain has n $er%e$tual "undaries and %an !%us n a de(dr$ r n a remte #ala*y in the immensity ! s$a%e. t %an # "a%k and !rth "et(een the states ! Bein# and Be%min# (ith ease. But (hen the e# r the sel!, (hi%h %nsists ! thu#ht, "reaks the intima%y "et(een the "rain and the "il#i%al universe, (e "e%me %n&ned "y mental s$a%e and time. /e are tra$$ed in a (rld ! names and !rms, and su9er !rm !ear, %n;i%t and dis%ntent.
TechniOue( A #uide t this !rm ! meditatin is as !ll(s= +. Be#in Be#in (ith sl(, dee$ dee$ and #entle "elly "elly "reathin "reathin# # !r &ve minutes. minutes. . /ith /ith %lsed %lsed eyes eyes !eel !eel the (hle (hle "dy, nt !%usin# !%usin# n any $arti% $arti%ula ularr "dy $art. >eel >eel the $resen%e ! the "dy. "dy. )his esta"lishes a(areness ! yur (n $resen%e. Stay (ith it !r &ve minutes. . All( All( yur rela*e rela*ed d a(areness a(areness andIr andIr "dy t e*$and e*$and sl(ly three three t !ur !eet arund yu. Nti%e (hat yu hear, see and !eel. Stay (ith it !r &ve minutes. 3. E*$and E*$and yur a(arene a(areness ss !urthe !urtherr in all dire%t dire%tin ins s until until it &lls &lls the s$a%e s$a%e yu yu %%u %%u$y $y r rm, m, stud studi i et% et%.. /hate /hateve verr %me %mes s int int this this &eld &eld ! e*$anded a(areness "e%mes a $art ! yu. Pe$le, "e%ts, "uildin#s, sunds sunds,, li#ht li#ht and any elemen elements ts ! natur naturee- all "e%me "e%me $art $art ! yur yur

+

a(areness. )hu#hts, memries and emtins are als $art ! yur a(areness. )hey are nt se$arate !rm yu. )hey are $art ! yur "ein#. Stay (ith this !r &ve minutes. 4. All( All( yur a(arenes a(areness s t e*$and !urther !urther until until it n ln#er ln#er has a distin%t distin%t "undary. 6. Stay Stay (ith (ith it !r !r &ve &ve minut minutes. es. 5. Sl(ly Sl(ly all( yur yur &eld ! a(aren a(areness ess t shrink shrink "a%k t yur (n (n "dy@s $resen%e . ?$en ?$en yur yur eyes eyes

Al!erna!i4e TechniOue Anther te%hniQue %an "e used t %reate a similar e*$erien%e, e*$erien%e, as !ll(s= +.

Brin Brin# # a rela* ela*ed ed !%u !%us s t the the midd middle le ! the the %he %hest. st. Sl( Sl(ly ly "rin "rin# # this !%us int the darkness ! the heart s$a%e dee$ (ithin the %hest !r -  minutes

.

Be%m e%me e a(ar a(are e ! the the "rea "reath th in the the dar darkne kness ! the the hear heartt s$a%e !r  - minutes

.

All All( the "re "reath ath t sl sl( and and dee dee$en $en (ithu thutt str strain. ain. Sl( Sl(,, dee$ inhalatin and sl(, dee$ e*halatin  4 minutes

3.

Brea Breath thin in# # "e% "e%me mes s nr nrmal mal and and re#ul e#ular ar,, - - minu minute tes s

4.

7isua isuali li8e 8e,, ima# ima#in ine e r !eel !eel a ;ame ;ame r li#h li#htt (ith (ith a (ar (arm #l( #l( dee$ in the heart s$a%e. All( it t %%ur (ithut !r%in# it. Be $en. Cntinue !r -  minutes.

6.

5.

.

All( l( the !ee !eelin# lin# ! yur ur (arm arm and and #l( #l(iin# $res $resen en% %e t s$read "eynd the "undary ! the "dy t  t 3 !eet arund it  - minutes

.

All All( ( it t e*$an *$and d !urt !urthe herr and and &ll &ll the the (hl (hle e rm. m. )he )he (hl (hle e rm is &lled (ith yur (n $resen%e and (hatever %mes int the &eld ! yur $resen%e and a(areness "e%mes $art ! yu. - minutes

+3

+F.. +F

All All( ( it t e*$a e*$and nd !urt !urthe herr "eyn "eynd d the the rm rm and # (her (herev ever er it #es (ithut any limit- - minutes

++.. ++

)hen )hen all( all( yur yur $rese $resen%e n%e and a(are a(arenes ness s t shri shrink nk t the rm rm  + minute.

+.. +

Be%m Be%me e a(ar a(are e ! yur yur "dy "dy.. Stay Stay (ith (ith iitt !r !r  t t  minu minutes tes

+.. +

)ake ake thre three e dee$ dee$ "reat "reaths hs and and s sl( l(ly ly $en $en yur yur eyes. eyes.

=ro" !he @ni4ersal !o !he 'ndi4idual E !he descen! >rm a meditative and s$iritual $int ! vie(, the (hle universe is !ull ! %ns%iusness. Even the r%ks and minerals have %ns%iusness, althu#h in them them it is dee$ly dee$ly "uried "uried.. Eli%it Eli%itin# in# a res$ res$nse nse "e%me "e%mes s easier easier (ith (ith trees trees,, ;(ers, and ! %urse (ith human "ein#s. )he same is true (ith li#ht and luminsity, (hi%h is the innate !eature ! all livin# and nn-livin# thin#s in the universe, and (hi%h %an "e e*$erien%ed durin# meditatin, $rayer, %nsum$tin ! $sy%hedeli% dru#s su%h as
TechniOue •

•

•

•

•

•

•

Breathe sl(ly and dee$ly !r 4-+F minutes 7isuali8e, ima#ine r !eel the $resen%e ! a %ns%ius ener#y arund yu, yu, (hi% (hi%h h &lls &lls all all the the s$ s$a% a%e e and and e*ten *tends ds "ey "eynd nd it, it, and and has has n "undaries )he $resen%e $ermeates $ermeates r%ks, (ater, sky, trees, animals, em$ty s$a%e, s$a%e, "uildi "uildin#s n#s,, $e$le $e$le,, sun, sun, mn, mn, %luds %luds,, river river,, munta muntains ins and everythin# else (hi%h yu %an ima#ine )he $resen%e is $ea%e!ul, $ea%e!ul, silent and !ull ! lve All( the $resen%e t enter int yu, thru#h the $enin# ! the %r(n %hakra n the t$ ! the head. )he $resen%e &lls yur head s$a%e and "rain (ith a $ea%e!ul, lvin# li#ht All( the $resen%e t des%end t the third eye %hakra and t the !rehead, the eyes, eyes, the !a%e and the ears. All are &lled (ith a $ea%e!ul, $ea%e!ul, lvin# li#ht All( the $resen%e t des%end t the thrat %enter and t the ne%k, the shulders and the arms. All are &lled (ith a $ea%e!ul, lvin# li#ht

+4

•

•

•

•

•

All( the $resen%e t des%end t the heart %enter and the %hest, lun#s, heart and s$a%e (ithin. All are &lled (ith a $ea%e!ul, lvin# li#ht All( the $resen%e t des%end t the slar %enter and t the a"dmen and t the r#ans (ithin the a"dmen. All are &lled (ith the $ea%e!ul, lvin# li#ht All( the $resen%e t des%end t the ener#yIse* %enter and t the re$rdu%tive r#ans utside and (ithin, and they are &lled (ith the $ea%e!ul, lvin# li#ht All( the $resen%e t des%end t the l(er end ! the s$ine and t the $erineum and the (hle $elvis, and they are &lled (ith the $ea%e!ul, lvin# li#ht All( this $ea%e!ul lvin# $resen%e t des%end d(n t the thi#hs, le#s and !eet and !rm there, all( it t %me ut thru#h the sles ! the !eet, t mer#e "a%k int the s$a%e !rm (here it %ame, %m$letin# the %ir%ulatin.

Sound "edi!a!ions 'n 'ndian classical "usic Swars or se4en no!es are connec!ed wi!h a cha&ra and a god or goddess. S(ara means (h %reates its (n s(eetness@. Ea%h nte is a seed (hi%h, (ith the hel$ ! ther ntes, hlds the $tential t s$rut, thus %reatin# ri%h and lush #r(th sunds and their %rres$ndin# states. Ea%h ! the seven ntes is related t ne ! the seven %hakras and deity. t is "elieved that the $layin# ! a ra#a (ill stimulate ne r mre ! the %hakras and als %nne%t individuals t the ener#y ! a deity. Cnne%tin# t the %hakras means, stimulatin# the end%rine #lands, immune system and the (hle ! the "dy and mind. n essen%e, t $lay r listen t a ra#a is t $ra%ti%e s$irituality and t a(aken the "dy and the mind in harmny. S(ar Sa@s is mther ! all ntes and is kn(n as Shada. Shada is the #ddess (hse !ur heads re$resent the s$read ! sund in all !ur dire%tins r in %ir%ular !rm.
SwarI8es! %oo! 8ord ern

Cha&ra

ei!

+6

Ani"al

SA - D

Shada Mther

Muladhar r rt

%* - :e

:isha"h

S(adhisthan r Gd A#ni se*

Bull

>A - Mi

Gandhar

Mani$ura r slar

Gat

+A - >a

Madhyam

Anahat r heart Gd 7ishnu

Dve

$A - Sl

Pan%hama >ather

7ishuddha r thrat

Narada

Cu%k

#A -
Dhaivat

Ana r third eye

Gd Sadashiva Hrse

N' - )i

Nishad

Sahashara r %r(n

Gd Surya

Gd Gan$ati

Gd Shiva

Pea%%k

Ele$hant

ia "an!ra or cha&ras *ija means seed. )he "ia mantras are sin#le sylla"le seed sunds. )hey are %hanted either ludly, silently r (his$ered. )heir %hantin# releases the ener#y %ntained (ithin them and has the a"ility t a%tivate the varius !reQuen%ies r $etals ! Chakra and 0undalini t take the Nada 1#i t the hi#her %ns%iusness. )he !ll(in# are the seed sunds !r seven %hakras...

+. Mladhar r :t Chakra 
+5

. Mani$ura r Slar Chakra  :AM  %hanted as rum. :AM $uri&es and %nne%ts t the &re element. /hile %hantin# :AM, the $ersn (ill !%us n the naval, the l%atin ! slar %hakra. 3. Anahat r Heart Chakra  1AM  %hanted as yum. 1am $uri&es and %nne%ts t the (ind element. /hile %hantin# 1AM, the $ersn (ill !%us in the middle ! the %hest, the l%atin ! the heart %hakra. 4. 7issuddha r )hrat Chakra  HAM  %hanted as hum. HAM $uri&es and %nne%ts t the s$a%e element. /hile %hantin# 1AM, the $ersn (ill !%us at the rt ! the ne%k, the l%atin ! the thrat %hakra. 6. Ana r )hird Eye Chakra  ?m. /hile %hantin# ?m, the $ersn (ill !%us n the third eye $int "et(een the t( eye"r(s 5. Cr(n Chakra  ?m aum. )here is n %hant "ut listenin# t the silen%e, in (hi%h the sund ! ?m is heard as the "u88in# ! the "ees r hummin#.

Tan!ric "an!ras +. ?m  ?m is the mst im$rtant ! all mantras. t %an "e either %hanted n its (n r %an "e added at the "e#innin# ! the ther mantras. t is des%ri"ed in detail under the $hils$hy ! Nada 1#a . Hum  Hum is $rnun%ed as Hm. t@s a $(er!ul mantra ! Shiva

and als %nne%ted t A#ni r &re and %an "e used t #ain stren#th, $(er and %larity. t %an "e sun# as 2m #um Shivaya (amha6 or Sivo #um . Hrim  Hrim is a mantra ! #ddess as the mther ! the universe

(hi%h %arries (ith it all the $(er and ener#y ! the (rld, in%ludin# the a"ility t destry the illusin. t %an "e sun# as 2m #rim .urgaya (amha 3. 0rim  0rim is the mantra ! the #ddess 0ali. 0ali "rin#s 0al r death

t destry the i#nran%e. t %an "e sun# as 2m Krim Kaliya (amha. 8 Klim 9 $t6s seed sylla&le o) desire : Trim 9 $t6s a seed sylla&le o) ;re < Strim 9 $t6s seed sylla&le o) peace = #lim 9 $t6s seed sylla&le o) protection

+

. Shrim  Shrim is $rnun%ed as Shreem and is a mantra ! #ddess

Siv Hum, Siv Hum, Siv Hum, Siv Hum   am Shiva

>?

2m Sachid 3kam *rahma 9 A&solute is *eing and 'onsciousness

$rac!ice !o awa&en !he in4idi4idual cha&ras Sha!h&ar"a and Suun "o4e"en!s are co""on !o all cha&ras

Ana or !hird ee cen!er Breathin#  Alternate nstril "reathin# Mudras  Sham"havi mudra, Shanmukhi mudra Seed Mantra - Aum Meditatin  >%usin# n the ;ame in the middle ! eye"r(s Suun mvement  massa#in# the !rehead

Dissudha or !hroa! cen!er Psture  C"ra $se and Shulder stand Breathin#  ayi Mudras  0he%hari mudra t stimulate the
+

Bandhas  Jalandhar Meditatin - >%usin# n the ;ame at the rt ! the ne%k Suun mvement  Massa#in# the rt ! the ne%k in !rnt and "a%k

Anaha! or hear! cen!er Psture  Prne (ith hands $ressin# a#ainst the %enter Breathin#  Breath ! heart assumin# and !eelin# as i! yu "reathin# dee$ly and sl(ly int the heart and !rm the heart and Brahmari "reathin# in (hi%h a!ter %lsin# the e*ternal ear "y &n#er a #entle sund ! hummin# is $rdu%ed (hi%h mimi%s the "u88in# ! the "i# "la%k "ee Seed mantra  1um Bandhas  Bth Jalandhar and ddiyan "andhas Meditaitn  Sund and %hantin# Suun mvement  Massa#in# the %enter ! the %hest in %ir%ular mvements

+anipura or solar cen!er Psture  Prne (ith hands $ressin# a#ainst the %enter in a"dmen Breathin#  Bhastrika r "ell( "reathin# and "reathin# int %hakra Seed mantra  :um Bandhas  ddiyan "andha Meditaitn  0undalini and Chakra meditaitn Suun mvement  Massa#in# the %enter ! the a"dmen in %ir%ular mvements

Swadhis!han or se;Ienerg cen!er Psture  Prne (ith hands $ressin# a#ainst the $u"i% "ne Breathin#  Anyne ! the "reathin# e*er%ises

+3F

Seed mantra  7um Mudra  7arli in man and Sahali in (men in (hi%h urethra is %ntra%ted Bandhas  Ash(in hrse in (hi%h l(er $art ! the re%tum and anus is %ntra%ted Meditaitn  0undalini and Chakra meditaitn Suun mvement  Massa#in# the $u"i% "ne in %ir%ular mvements

+ooladhar or roo! cen!er Psture  Siddhasana Breathin#  Anyne ! the dee$ "reathin# e*er%ises Seed mantra 
+3+

Sec!ion  *;periences o Kundalini and Cha&ras

*;periencing !he process Yoga Kundalini @panishad Durin# meditatin yu "ehld divine visins, e*$erien%e divine smell, divine taste, divine tu%h, hear divine Anahata Sunds. 1u re%eive instru%tins !rm Gd. )hese indi%ate that the 0undalini Shakti has "een a(akened. /hen there is thr""in# in Muladhara, (hen hair stands n its rt, (hen ddiyana, Jalandhara and Mula"andha %me invluntarily, kn( that 0undalini has a(akened. /hen the "reath st$s (ithut any e9rt, (hen 0evala 0um"haka %mes "y itsel! (ithut any e*ertin, kn( that 0undalini Shakti has "e%me a%tive. /hen yu !eel %urrents ! Prana risin# u$ t the Sahasrara, (hen yu e*$erien%e "liss, (hen yu re$eat ?m autmati%ally, (hen there are n thu#hts ! the (rld in the mind, kn( that 0undalini Shakti has a(akened. /hen, in yur meditatin, the eyes "e%me &*ed n )rikuti, the middle ! the eye"r(s, (hen the Sam"havi Mudra $erates, kn( that 0undalini Shakti has "e%me a%tive. /hen yu !eel vi"ratins ! Prana in di9erent $arts inside yur "dy, (hen yu e*$erien%e erks like the sh%ks ! ele%tri%ity, kn( that 0undalini has "e%me a%tive. Durin# meditatin (hen yu !eel as i! there is n "dy, (hen yur eyelids "e%me %lsed and d nt $en in s$ite ! yur e*ertin, (hen ele%tri%-like %urrents ;( u$ and d(n the nerves, kn( that 0undalini has a(akened. /hen yu meditate, (hen yu #et ins$iratin and insi#ht, the nature un!lds its se%rets t yu, all du"ts disa$$ear, yu understand %learly the meanin# ! the 7edi% te*ts, kn( that 0undalini has "e%me a%tive. /hen yur "dy

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"e%mes li#ht like air, (hen yu $ssess ine*hausti"le ener#y !r (rk, kn( that 0undalini has "e%me a%tive. /hen yu #et divine int*i%atin, (hen yu devel$ $(er ! ratin, kn( that 0undalini has a(akened. /hen yu invluntarily $er!rm di9erent Asanas r $ses ! 1#a (ithut the least $ain r !ati#ue, kn( that 0undalini has "e%me a%tive. /hen yu %m$se "eauti!ul su"lime hymns and $etry invluntarily, kn( that 0undalini has "e%me a%tive.

#a!h Yoga $radipi&a )he 1#i (hse sakti has a(akened, and (h has renun%ed all a%tins, attains t the %nditin ! Samadhi, (ithut any e9rt. /hen the Prana ;(s in the Susumna, and the mind has entered sunya, then the 1#i is !ree !rm the e9e%ts ! 0armas. ? immrtal ne that is, the y#i (h has attained t the %nditin ! Samadhi,  salute thee' Even death itsel!, int (hse muth the (hle ! this mvea"le and immva"le (rld has !allen, has "een %nQuered "y thee. Amarli, 7arli and Sahli are a%%m$lished (hen the mind "e%mes %alm and Prana has entered the middle %hannel.

San! >anshwara 121-1267 Gyanesh(ari is a "k (ritten "y (ell kn(n saint !rm Maharasthra Sant Gyansh(ara. )he si*th %ha$ter ! the "k des%ri"es kundalini in (hi%h Sant (rites that 0undalini is the #reatest ener#ies ! all. /ith the in;uen%e ! this ener#y the "dy "e%mes $ure and #l(s. Everythin# in the "dy "e%mes symmetri%al and eyes are "ri#ht and !ull ! radian%e. 0undalini is ne ! the #reatest ener#ies. )he (hle "dy ! the seeker starts #l(in# "e%ause ! the risin# ! the 0undalini. Be%ause ! that, un(anted im$urities in the "dy disa$$ear. )he "dy ! the seeker suddenly lks very $r$rtinate and the eyes lk "ri#ht and attra%tive and the eye"alls #l(.@

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Pure !r%e ! 0undalini !rees all $arts ! the "dy !rm the diseases. Jint "y int she &lls the radian%e in varius re#ins ! the "dy and !rees the ;( ! the "ld thru#h vessles. ?n%e every %ell has "een enli#htened, the 0undalini a#ain $ermeates the (hle "ein# and &lls it (ith divine $(er. At the same time she a"sr"s all the !r%es ! the "dy int hersel! and nly she, the $ri-mrdial !r%e ! li!e, remains. 1uth and a#e %ease t e*ist and a $ure state, e*istin# "eynd time, is "rn in their $la%e. E*ternally the "dy a$$ears as %lean and $ure as the "dy ! a %hild, "ut the $(er ! that !r%e (ithin is "eynd des%ri$tin. )he "dy ! the y#i $ssesses the radian%e ! #ld, thu#h it is ! in%redi"le li#htness, like the (ind. )he mass ! earth, the (ei#ht ! (ater, he n ln#er %arries (ithin himsel!. All is thus a%hieved. )he salt ! the "dy disslves itsel! in the (ater. )he (ater is %nsumed "y the &re (ithin. )he &re in turn is e*tin#uished "y a %lin# (ind in the heart. ?nly this %l (his$er ! divine "reath remains. ?n it the y#i is "rne thru#h all (rlds, %an lk "eynd all seas, and even understand the thu#ht $r%esses ! an ant. He (alks ver (ater (ithut #ettin# his !eet (et. Nthin# lies "eynd his rea%h. )he !r%e itsel! "e%mes name-less, and the "dy is n ln#er ! this earth, "ut in its $er!e%tin is raised al!t int the heavens, (here it "e%mes a (rker ! (nders, (ithut any e9rt. )he divine Breath is the re;e%tin ! the $rimrdial 0undalini, the imma%ulate Gddess. She is truly the Mther ! the (hle niverse, the ultimate maesty ! the sul. n the hur ! a 1#i@s death 0undalini #athers itsel! n the s$inal %lumn. ?nly the skin still %vers the visi"le "dy ! the y#i, (h has already %eased t live in the (rld ! the elements. He is em$ty and has "e%me li#ht. nt the "reath ! the heart the 0undalini %lim"s and "e%mes a !untain ! divine sunds, as it unites (ith Shiva, the all-$ervasive divine Bein#. )he "dy trem"les all ver (ith a #entle thunder at the %nsummatin ! this unin, and the resnan%e %auses the $enin#, at the t$ ! the head, ! the #ate(ay t su"lime !reedm. Here at the t$ ! the head is the re#in (hi%h is %alled Sahasrara, r the thusand $etalled ltus, and in the very %entre, !ar a"ve the 7id that s$reads "eneath the heart, there resides anther 7id, that is %alled Brahmarandhra, r the d(ellin# $la%e ! Gd. At the mment ! death the $(er ! 0undalini sur#es u$ !r the last time thru#h the Sushumna %hannel in the %entre ! the s$inal %lumn, and

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$ier%es the 8ne ! the Brahmarandhra, takin# all the^ !r%es ! li!e (ith her, leavin# nthin# "ehind= everythin# disslves int the stream ! 0undalini, (hse (n !r%e is n ln#er dis%erni"le, nthin# mre than a #entle "ree8e. )hen the &ve elements that make u$ the "dy are dis$ersed, and !all a(ayL the "dy disslves int itsel!, and this "ree8e ! li!e unites (ith the "reath ! the Divine, and "th melt int the invis-i"le !rmless !rm ! Gd. A(areness "e%mes !ree and a"slute. t is n ln#er se$arate !rm Shiva. )he 1#i has "e%me Gd@s %hild.@

%a"&rishna $ara"hansa 136-167 Des%ri"in# his e*$erien%e ! the rise ! the 0undalini, the Master n%e said= Smethin# rises (ith a tin#lin# sensatin !rm the !eet t the head. S ln# as it des nt rea%h the "rain,  remain %ns%ius, "ut the mment it des s  am dead t the utside (rld. Even the !un%tins ! seein# and hearin# %me t a standstill, and talkin# is then ut ! the Questin. /h is t s$eak2 )he very distin%tin "et(een  and yu vanishes. Smetimes  think  (uld tell yu everythin# a"ut (hat  see and !eel (hen that mysterius $(er rises u$ t this, r even this $intin# t the heart and the thrat. At that sta#e it is $ssi"le t s$eak, (hi%h  d. But the mment it has #ne a"ve this $intin# t the thrat, sme"dy st$s my muth, as it (ere, and  am 9 my mrin#s.  make u$ my mind t relate t yu (hat  !eel (hen the 0undalini #es "eynd the thrat, "ut as  think ver it, u$ #es the mind at a "und, and there is an end ! the matter' Many a time did the Master attem$t t des%ri"e this state, "ut every time he !ailed. ?ne day he (as determined t tell thse $resent a"ut these e*$erien%es and (ent n (ith his des%ri$tin ! them u$ t the sta#e (hen the ener#y rises t the level ! the thrat. )hen $intin# t the si*th %entre, $$site the un%tin ! the eye"r(s, he said, /hen the mind rea%hes this $int, ne %at%hes a visin ! the Paramatman and !alls int Samadhi. ?nly a thin, trans$arent veil intervenes "et(een the Jiva and the Paramatman. He then sees like this ...  And as he attem$ted t e*$lain it in detail, he !ell int Samadhi' /hen his mind %ame d(n a little, he tried it a#ain, and a#ain he (as immersed in Samadhi' A!ter several !ruitless attem$ts like this, he said (ith tears in his eyes, /ell,  sin%erely (ish t tell yu everythin# (ithut %n%ealin# a "it, "ut Mther (nt let me d s n any a%%unt. She #a#s me' A#ain re!errin# t the di9erent (ays in (hi%h the 0undalini rises t the "rain, the Master (uld !ten say, /ell, that (hi%h rises t the "rain (ith a tin#lin# sensatin des nt al(ays !ll( the same kind ! mvement. )he s%ri$tures s$eak ! its havin# &ve kinds ! mtin. >irst, the ant-like mtin= ne !eels a sl( %ree$in# sensatin !rm the !eet u$(ards like a r( ! ants %ree$in# n (ith !d in their muths. /hen it rea%hes the head, the Sadhaka s$iritual

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as$irant !alls int Samadhi. Se%nd, the !r#-like mtin= ust as !r#s make t( r three shrt um$s in Qui%k su%%essin and then st$ !r a (hile t $r%eed a#ain, in the same (ay smethin# is !elt advan%in# !rm the le#s t the "rain. /hen this rea%hes the "rain, the man #ets Samadhi. )hird, the ser$entine mtin= as snakes lie Quiet, strai#ht r %iled u$, "ut as sn as they &nd a vi%tim in !rnt, r #et !ri#htened, they run in a 8i#8a# %urse, in like manner the %iled u$ $(er rushes t the head, and this $rdu%es Samadhi. >urth, the "ird-like mtin= ust as "irds in their ;i#ht !rm ne $la%e t anther take t their (in#s and ;y smetimes a little hi#h and smetimes l( (ithut h(ever st$$in# till they rea%h their destinatin, even s that $(er $r#resses and rea%hes the "rain, and Samadhi ensues. >i!th and last, the mnkey like mvement= as mnkeys #in# !rm ne tree t anther take a lea$ !rm ne "ran%h t anther and thus %lear the distan%e in t( r three "unds, s the 1#i !eels the 0undalini #in# t the "rain, and Samadhi ensues. )hese e*$erien%es he (uld detail at ther times !rm the 7edanti% stand$int, as !ll(s= )he 7edanta s$eaks ! seven $lanes, in ea%h ! (hi%h the Sadhaka has a $arti%ular kind ! visin. )he human mind has a natural tenden%y t %n&ne its a%tivities t the three l(er %entres the hi#hest ! these "ein# $$site the navel and there!re is %ntent (ith the satis!a%tin ! the %mmn $hysi%al a$$etites, su%h as eatin# and s !rth. But (hen it rea%hes the !urth %entre, that is, the ne $$site the heart, the man sees divine e9ul#en%e. >rm this state, h(ever, he !ten la$ses int the three l(er %enters. /hen the mind %mes t the &!th %entre $$site the thrat, the Sadhaka %annt talk ! anythin# "ut Gd. /hile  (as in this state  (uld !eel vilently stru%k n the head i! any"dy raised (rldly t$i%s "e!re me.  (uld hide mysel! in the se%lusin ! the Pan%havati (here  (as sa!e !rm these in;i%tins.  (uld ;ee at the si#ht ! (rldlyminded $e$le, and relatives a$$eared t me like a ya(nin# %hasm, !rm (hi%h there (as n es%a$e i!  n%e !ell int it.  (uld !eel su9%ated in their $resen%e---almst t the $int ! death, and  (uld !eel relieved nly (hen  le!t the s$t. Even !rm this $sitin a man may sli$ d(n t the three l(er %enters. S he has t "e n his #uard. But he is a"ve all !ear (hen his mind rea%hes the si*th %entre $$site the un%tin ! the eye-"r(s, He #ets the visin ! the Paramatman and remains al(ays in Samadhi. )here is nly a thin trans$arent veil "et(een this $la%e and the Sahasrara r the hi#hest %entre. He is then s near the Paramatman that he ima#ines he has mer#ed in Him. But really he has nt. >rm this state the mind %an %me d(n t the &!th, r at the mst, t the !urth %entre, "ut nt "el( that. )he rdinary Sadhakas, %lassed as Jivas %annt %me d(n !rm this state. A!ter remainin# %nstantly in Samadhi !r t(enty-ne days they "reak that thin veil and "e%me ne (ith the <rd !r ever. )his eternal unin ! the Jiva and the Paramatman in the Sahasrara is kn(n as #ettin# int, the seventh $lane. *;cerp! ro" !he
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Shirdi Sai a
G Krishna"ur!i 1:-167 0rishnamurti, a #reat sa#e and $hils$her ! Fth %entury le!t a dee$ im$a%t n the mdern s$irituality. He shunned the r#ani8ed reli#ins and the rle ! a Guru in sel!-reali8atin. His statement...Truth is a pathless land...and that his missin is ...to set man a&solutely and unconditionally )ree are the essen%e ! his tea%hin#s. )hru#hut his li!e J 0rishnamurti e*$erien%ed the !r%e r ener#y and he %alled this e*$erien%e as the $r%%ess@. t@s des%ri"ed in his "i#ra$hies (ritten "y Mary
*;periences ro" Augus! 1-20, 122 )hen, n the +5th Au#ust,  !elt a%ute $ain at the na$e ! my ne%k and  had t %ut d(n the my meditatin t &!teen minutes. )he $ain instead ! #ettin# "etter as  had h$ed #re( (rse. )he %lima* (as rea%hed n the +th.  %uld nt think, nr (as  a"le t d anythin#, and  (as !r%ed "y !riends here t retire t "ed. )hen  "e%ame almst un%ns%ius, thu#h  (as (ell a(are ! (hat (as ha$$enin# arund me.  %ame t mysel! at a"ut nn ea%h day. ?n the &rst day (hile  (as in that state and mre %ns%ius ! the thin#s arund me,  had the &rst mst e*trardinary e*$erien%e. )here (as a man mendin# the radL that man (as mysel!L the $i%ka*e he held (as mysel!L they very stne (hi%h he (as "reakin# u$ (as a $art ! meL the tender "lade ! #rass (as my very "ein#, and the tree "eside the man (as mysel!.  almst %uld !eel and think like the radmender, and  %uld !eel the (ind $assin# thru#h the tree, and the little ant n the "lade ! #rass  %uld !eel. )he "irds, the dust, and the very nise (ere a $art ! me. Just then there (as a %ar $assin# "y at sme distan%eL  (as the driver, the en#ine, and the tyresL as the %ar (ent !urther a(ay !rm me,  (as #in# a(ay !rm mysel!.  (as in everythin#, r rather everythin# (as in me, inanimate and animate, the muntain, the (rm, and all "reathin# thin#s. All day ln#  remained in this ha$$y %nditin.  %uld nt eat anythin#, and a#ain at

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a"ut si*  "e#an t lse my $hysi%al "dy, and naturally the $hysi%al elemental did (hat it likedL  (as semi-%ns%ius. )he mrnin# ! the ne*t day the Fth (as almst the same as the $revius day, and  %uld nt tlerate t many $e$le in the rm.  %uld !eel them in rather a %urius (ay and their vi"ratins #t n my nerves. )hat evenin# at a"ut the same hur ! si*  !elt (rse than ever.  (anted n"dy near me nr any"dy t tu%h me.  (as !eelin# e*tremely tired and (eak.  think  (as (ee$in# !rm mere e*haustin and la%k ! $hysi%al %ntrl. My head (as $retty "ad and the t$ $art !elt as thu#h many needles (ere "ein# driven in. /hile  (as in this state  !elt that the "ed in (hi%h  (as lyin#, the same ne as n the $revius day, (as dirty and <hy "eynd ima#inatin and  %uld nt lie in it. Suddenly  !und mysel! sittin# n the ;r and Nitya and :salind askin# me t #et int "ed.  asked them nt t tu%h me and %ried ut that the "ed (as nt %lean.  (ent n like this !r sme time till eventually  (andered ut n the verandah and sat a !e( mments e*hausted and sli#htly %almer.  "e#an t %me t mysel! and &nally Mr. /arrin#tn asked me t # under the $e$$er tree (hi%h is near the huse. )here  sat %rssle##ed in the meditatin $sture. /hen  had sat thus !r sme time,  !elt mysel! #in# ut ! my "dy,  sa( mysel! sittin# d(n (ith the deli%ate tender leaves ! the tree ver me.  (as !a%in# the east. n !rnt ! me (as my "dy and ver my head  sa( the Star, "ri#ht and %lear. )hen  %uld !eel the vi"ratins ! the <rd BuddhaL  "eheld <rd Maitreya and Master 0.H.  (as s ha$$y, %alm and at $ea%e.  %uld still see my "dy and  (as hverin# near it. )here (as su%h $r!und %almness "th in the air and (ithin mysel!, the %almness ! the "ttm ! a dee$ un!athma"le lake.
Source( 5u!ens, +ar. Krishna"ur!i( The Years o Awa&ening, os!on( Sha"
+3

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@> Krishna"ur!i 11-2007

. G. 0rishnamurti, (as an ndian sa#e (h Questined anythin# (hi%h (as related t s$irituality and enli#htenment. >r him it (as nt the Nirvana r Mksha "ut the !reedm ! the "il#i%al "dy !rm the thu#hts and kn(led#e (hi%h (as the mst im$rtant #al ! human li!e. He ree%ted the

+3

very "asis ! thu#ht and in din# s ne#ated all systems ! thu#ht and kn(led#e. 0rishnamurti %alled this state ! !reedm ! the "dy as the natural state. He %laimed that the demand !r enli#htenment (as the nly thin# standin# in the (ay ! enli#htenment itsel!, i! enli#htenment e*isted at all. He said t is the "dy that is immrtal. t is livin# !rm mment t mment. As a human "dy it is an e*trardinary $ie%e ! %reatin. But as a human "ein# he is rtten "e%ause ! the %ulture.@ His e*$erien%es ! trans!rmatin (ere %lser t (hat is des%ri"ed as 0undalini. .G. re!ers t the events that ha$$ened t him durin# the summer ! +65 as the %alamity=

 %all it %alamity "e%ause !rm the $int ! vie( ! ne (h thinks this is smethin# !antasti%, "liss!ul and !ull ! "eatitude, lve, r e%stasy, this is $hysi%al trtureL this is a %alamity !rm that $int ! vie(. Nt a %alamity t me "ut a %alamity t thse (h have an ima#e that smethin# marvelus is #in# t ha$$en....  %an never tell mysel! r any"dy that m an enli#htened man, a li"erated man, r a !ree man, r that  am #in# t li"erate mankind. ?n the ei#hth day he (as sittin# n the s!a and suddenly, in his (rds= )here (as a tremendus ut"urst ! ener#y--tremendus ener#y shakin# the (hle "dy and aln# (ith the "dy, the s!a, the %halet and the (hle universe--shakin#, vi"ratin#. 1u %annt %ause that mvement.... /hether it (as %min# !rm utside r inside, !rm "el( r a"ve,  didnt kn(-- %uldnt l%ate the s$t. t lasted !r hurs and hurs.... )here (as nthin#  %uld d t st$ itL  (as ttally hel$less. )his (ent n !r days. )hen !r three days .G. lay n his "ed, his "dy %ntrted (ith $ain--it (as, he says, as i! he !elt $ain in every %ell ! his "dy. Similar ut"ursts ! ener#y %%urred intermittently thru#hut the ne*t si* mnths, (henever he lay d(n r rela*ed. ts a very $ain!ul $r%ess. ts a $hysi%al $ain--it has a !rm, a sha$e ! its (n. t is like a river in s$ate. )he ener#y that is $eratin# there des nt !eel the limitatins ! the "dyL it is nt interestedL it has its (n mmentum. t is nt an e%stati%, "liss!ul "eatitude and all that ru""ish' .G. e*$lains that thu#ht had %ntrlled his "dy t su%h an e*tent that (hen that %ntrl lsened, the (hle meta"lism (ent a##. )hen the mvement ! his hands %han#ed. )hey started turnin# "a%k(ards. )hat is (hy they say my mvements are mudras mysti%al #estures.

+4F

Certain hrmnal %han#es started %%urrin# in his "dy. N( he didnt kn( (hether he (as a man r a (man. Suddenly there (as a "reast #r(in# n the le!t side ! his %hest. t tk three years !r his "dy t &nally !all int a ne( rhythm ! its (n. Here .G. Questins the value ! this des%ri$tin !r the (rld. :eadin# a"ut it may "e dan#erus "e%ause $e$le may try t mimi% the ut(ard mani!estatins ! the $r%ess. Pe$le have a tenden%y t simulate these thin#s and "elieve that smethin# is ha$$enin# t them. /hile #in# thru#h these %han#es in his "dy, his !riends "served that $ and d(n his trs, ne%k and head, at thse $ints (hi%h ndian hly men %all chakras, his !riends "served s(ellin#s ! varius sha$es and %lrs, (hi%h %ame and (ent at intervals. ?n his l(er a"dmen the s(ellin#s (ere hri8ntal, %i#ar-sha$ed "ands. A"ve the navel (as a hard, almnd-sha$ed s(ellin#. A hard, "lue s(ellin#, like a lar#e medallin, in the middle ! his %hest (as surmunted "y anther smaller, "r(nish-red, medallin-sha$ed s(ellin# at the "ase ! his thrat. )hese t( medallins (ere as thu#h sus$ended !rm a vari%lred, s(llen rin# -- "lue, "r(nish and li#ht yell( -- arund his ne%k, as in $i%tures ! the Hindu #ds. )here (ere als ther similarities "et(een the s(ellin#s and the de$i%tins ! ndian reli#ius art= his thrat (as s(llen t a sha$e that made his %hin seem t rest n the head ! a %"ra, as in the traditinal ima#es ! SivaL ust a"ve the "rid#e ! the nse (as a (hite ltus-sha$ed s(ellin#L all ver the head the small "ld vessels e*$anded, !rmin# $atterns like the styli8ed lum$s n the heads ! Buddha statues.
$andi! >opi&rishna 103-17 t (uldn@t "e an e*a##eratin t say that G$ikrishna revived the interest in 0undalini in mdern times. He (as an a%%m$lished 0undalini master and tau#ht and (rte !rm the dire%t e*$erien%e. His tea%hin#s nt nly in%lude the dire%t e*$erien%e ! 0undalini (hi%h he had !r many years "ut als the im$rtan%e ! 0undalini !rm "il#i%al, s%ienti&% and evlutinary $ers$e%tive. He des%ri"es varius as$e%ts ! 0undalini in many lu%idly (ritten "k. >ll(in# $ara#ra$h is !rm his "k 0undalini= Path t Hi#her Cns%iusness... Suddenly, (ith a rar like that ! a (ater!all,  !elt a stream ! liQuid li#ht enterin# my "rain thru#h the s$inal %rd. Entirely un$re$ared !r su%h a

+4+

devel$ment,  (as %m$letely taken "y sur$riseL "ut re#ainin# my sel!%ntrl, kee$in# my mind n the $int ! %n%entratin. )he illuminatin #re( "ri#hter and "ri#hter, the rarin# luder,  e*$erien%ed a r%kin# sensatin and then !elt mysel! sli$$in# ut ! my "dy, entirely envel$ed in a hal ! li#ht. t is im$ssi"le t des%ri"e the e*$erien%e a%%urately.  !elt the $int ! %ns%iusness that (as mysel! #r(in# (ider surrunded "y (aves ! li#ht. t #re( (ider and (ider, s$readin# ut(ard (hile the "dy, nrmally the immediate "e%t ! its $er%e$tin, a$$eared t have re%eded int the distan%e until  "e%ame entirely un%ns%ius ! it.  (as n( all %ns%iusness (ithut any utline, (ithut any idea ! %r$real a$$enda#e, (ithut any !eelin# r sensatin %min# !rm the senses, immersed in a sea ! li#ht simultaneusly %ns%ius and a(are at every $int, s$read ut, as it (ere, in all dire%tins (ithut any "arrier r material "stru%tin.  (as n ln#er mysel!, r t "e mre a%%urate, n ln#er as  kne( mysel! t "e, a small $int ! a(areness %n&ned t a "dy, "ut instead (as a vast %ir%le ! %ns%iusness in (hi%h the "dy (as "ut a $int, "athed in li#ht and in a state ! e*ultatin and ha$$iness im$ssi"le t des%ri"e. A"ut a year a!ter his &rst 0undalini e*$erien%e, his dreams "e#an t take n a $hs$hres%ent Quality and he e*$erien%ed the trans!rmatin ! his dream li!e= Every ni#ht durin# slee$  (as trans$rted t a #litterin# !airyland, (here #ar"ed in luster  #lided !rm $la%e t $la%e, li#ht as a !eather. S%ene a!ter s%ene ! ine*$ressi"le #lry un!lded "e!re my visin. )he in%idents (ere ! the usual %hara%ter %mmn t dreams. )hey la%ked %heren%e and %ntinuity, "ut althu#h stran#e, !an%i!ul and !antasti%, they $ssessed a visinary %hara%ter, surrunded "y lands%a$es ! vastness and ma#ni&%en%e seldm seen in real li!e. n my dreams,  usually e*$erien%ed a !eelin# ! se%urity and %ntentment (ith the a"sen%e ! anythin# the least distur"in# r disharmnius... 0rishna, Pandit G$i, Kundalini+ !ath to #igher 'onsciousness

Gi4asu E Sudden awa&ening t (as an a!ternn in the ht mnth ! June, +3. As  (as sl(ly (akin# u$ !rm a siesta "e!re visitin# the ashram hs$ital,  (as suddenly sei8ed (ith a searin# $ain in my head. Be!re  %uld think ! din# smethin# a"ut it, my "dy &lled (ith ele%tri%al ener#y that sn started mvin# in a (heel-like !ashin, in my a"dmen, %hest and head. ) add t the %n!usin, my "reathin# "e%ame errati% and shall( and heart (as $undin# (ith s$eed in

+4

my %hest.  had intense nausea as (ell a desire t use the tilet.  !elt a sense ! im$endin# death. >ri#htened and thinkin# that  (as a"ut t die,  smeh( #ained the stren#th, thre( mysel! 9 the "ed and %ra(led t the "athrm. Sn  (as hldin# my head under the runnin# %ld (ater !rm the ta$. A!ter a !e( minutes, the treatment (rked. )he heada%he "e#an t disa$$ear and my ener#y "e#an t %alm.  std u$ and lked in the "athrm mirrr. My !a%e (as ashen #rey, as i! all the "ld had "een drained !rm my "dy and it !elt %m$letely em$ty. )he ttal duratin ! the e*$erien%e must have "een a"ut ten minutes.  %ame ut ! the rm and lked at the ashram "uildin#s, the river in the valley and $e$le (alkin# n the street. )hey lked like hl#ra$hi% ima#es $re%ted in em$ty s$a %e. )heir slidity (as #ne and they (ere like ima#es !rm the dreams.

So"e o !he co""on s"p!o"s and signs o !he Kundalini awa&ening Ener#eti% sensatins like ele%tri%ity in the "dy r internal li#htenin# "lts A sensatin ! inse%ts r snakes %ra(lin# n the "dy, !ten aln# the s$ine

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/aves ! intense $leasure r "liss, even leadin# t the r#asm

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Sensry verlad  sunds, li#hts, nise  everythin# "e%mes t mu%h

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Mudras hand #estures, Bandhas l%ks, Asanas $stures, r Pranayama "reathin# $ra%ti%es may %me s$ntaneusly rather than "ein# intentinally $ra%ti%ed A sense ! %n!usin r un%ertainty a"ut (hat is ha$$enin# in these e*$erien%es nner sunds, su%h as musi%al instruments, "u88in#, rarin#, r thunder /aves ! %reative, intelle%tual, r s$iritual insi#hts re$eated intense inner "dy heat ht ;ashes, hands andIr "ttms ! !eet e*tremely ht, s$ine, "a%k, head, entire "dy heat re$eated %ld ;ashes, inner "dy %ld s$ts, %ertain %hakra areas turn %ld !r $erids

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mus%le s$asms, t(it%hin#, it%hin#, stran#e sensatins n r under the skin, nerve sensitivity mental %n!usin, ina"ility t !%us mentally, tem$rary lss ! %ertain (rds, names, terms et%. sudden md %han#es, intense an#er, !rustratin, sadness, y, "liss, re$ulsin ! all thin#s ne#ative smellin# smkey "urnin# in%ense (hen nne is $hysi%ally there %lairaudiently hearin# nn-$hysi%al sunds, vi%es, (rds, %li%ks, "u88in#, unre%#ni8a"le sunds sudden (aves ! di88iness, sense ! !allin#, sense ! ti$$in# ver, dr$$in# thru#h the ;r et%. >eelin#s like snakes r ants %ra(lin# n the "dy, $arti%ularly aln# the s$ine, r "et(een the !eet and head

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intense $hases ! $ain in the head, $ressures in the head, skull sre and "ruised !eelin# ina"ility t $hysi%ally "e arund $e$le andIr lar#e #ru$s ! $e$le ina"ility t !un%tin, need !r $riva%y X Quiet t survive all yure livin# thru#h ni#htmares, ar%hety$al dreams, lu%id dreams. nsmnia r (akin# u$ at s$e%i&% time ! ni#ht re$eatedly %min# a(ake at s$e%i&% times ! the ni#ht $r!und $hysi%al e*haustin, emtinal e*haustin, mental e*haustin "dy (eakness, mus%le (eakness, lethar#y, a%hy "dy, "nes, ints Mani% states, restless, ed#y, %ant rela*, %ant rest r "e %m!rta"le, mind ra%es des$ite e*hausted "dy. >eels !everish (ithut havin# !ever (ith %hills #lrius %han#es and e*$ansins in %ns%iusness, $er%e$tins,

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*;periences on !he $a!h o Kundalini Yoga E The Bnal resul!s The *go and eond )he &rst ste$ n the $ath ! 0undalini 1#a is the devel$ment ! a healthy e#. /ithut a (ell-#runded e#, the !undatins ! s$iritual li!e (ill "e shaky. ! (e attem$t t trans%end an e# that is nt !ully !rmed, (e %an !a%e "th mental and $hysi%al health $r"lems.

The #eal!h *go )he !ur !eatures ! a healthy e# are as !ll(s= +. Sel!-%are . Care ! thers . )rust 3. Bundaries

1. Sel-care Sel!-%are and sel!-lve are the mst im$rtant !eatures ! a healthy e#. ! (e %an lve and take %are ! urselves then (e %an d the same !r thers. Sel!-%are in%ludes %are ! the "dy, emtins and intelle%t, (hi%h leads t #r(th and devel$ment. Sel!-%are shuld "e dne a%%rdin# t ur innate nature.

2. Care o ?!hers Care ! thers is nt nly needed t (ard 9 sel!-indul#en%e and nar%issism "ut als t maintain ne@s sel!-esteem, (hi%h is the e#@s drivin# !r%e. n a (ay, a$$r$riate %are ! thers is eQuivalent t sel!-%are. An e# sha$ed "y %ulture needs ener#y and re(ards !rm !amily and s%iety. t is thru#h the %are ! thers that (e re%eive these re(ards.

3. Trus! /hen (e have a healthy e#, (e are a"le t trust $e$le. )hese "nds ! trust $rmte $sy%hl#i%al health, and they als hel$ us mve ahead in the (rld. >r#in# strn# links (ith thers (ill su$$rt us in times ! "th $rs$erity and hardshi$. /ithut this vital trust, (e (ill live in %nstant an*iety and sense dan#er every(here.

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. oundaries /hen (e have a healthy e#, (e als need t %reate "undaries. A$$r$riate "undaries $rte%t us !rm thers (h mi#ht harm us $hysi%ally r emtinally. )he %n%e$t ! "undaries als a$$lies t ur (n mental lands%a$e. /e %an@t all( all ! the endless thu#hts and emtins that arise (ithin us t %%u$y ur "rain, r else ur emtinal lands%a$e (ill "e in %has. /e must learn the art ! dis%riminatin# "et(een (hat is healthy and a$$r$riate !r us, and (hat is harm!ul. /e must all( in nly that (hi%h %an "e assimilated (ith ease and %m!rt. t %an "e tem$tin# t leave urselves (ide $en t all srts ! $e$le, e*$erien%es, thu#hts and emtins  "ut this is nt healthy. Creatin# "undaries is the art ! sayin# N@.

. Pues! Vuest the inner and uter restlness ! e# t &nd, dis%ver, $ssess and kn( mre.

'ndi4idual and Collec!i4e *go )he e# nt nly $rvides $rte%tin !rm the maddenin# dan%e ! li!e and death "ut it als hel$s in survival, "th individually and %lle%tively. At an individual level, a (ell-devel$ed e# is an essential ste$ n ur li!e@s urney. As (e e*$lred in earlier in this %ha$ter, the healthy e# has !ur elements  sel!-%are, %are ! thers, trust, and "undaries. )hese !rm a slid !undatin !r the devel$ment ! the $ersnality, and a (ell-!un%tinin# s%ial identity. /ithut this !undatin, an individual (h tries t e*$lre the mysteries ! li!e and death may "e thr(n int emtinal %has. At a %lle%tive level, e# %ns%iusness makes humans a sel!-re;e%tive s$e%ies, a(are ! the vast mvement ! emtins, thu#hts and memry. As this a(areness devel$s, (e %an re;e%t u$n li!e and de%ide the %urse ! a%tin that is "est !r ur survival and devel$ment. /e mve t a level ! re;e%tin that hel$s us t $revent a%tins that $ut ur lives at risk. Be%ause ! this %a$a%ity ! a(areness, re;e%tin and $lanned a%tin, (e have "e%me the mst $(er!ul s$e%ies n earth. But (hat are the %sts ! this dminan%e ! e# in ur lives2 )he e# is like an en#ine that %nstantly needs !uel t $erate. Sel!-esteem is this !uel. /ithut %nstant ine%tins ! sel!-esteem, the e# %lla$ses. Sel!esteem is "sted "y re(ards, a%hievements and re%#nitin. Ela"rate s%ial and %ultural traditins, %ustms and "ehavirs %nstantly %reate the ener#y ! sel!-esteem. /hile this is a natural and $sitive $r%ess, (e %an "e%me slaves t ur e#s, %au#ht u$ in an endless %y%le ! seekin# a$$rval and re(ard. ?ur e# has "een strn#ly in;uen%ed "y the $r%ess ! en%ulturatin, %reatin# a (rldvie( (hse "undaries are limited "y a $arti%ular $la%e and

+46

time. Als, ur e*$erien%es are "ein# %nstantly <ered "y the e#, all(in# in nly thse $er%e$tins that d nt shake an arti&%ially %reated sense ! se%urity. )he %m"inatin ! these !a%trs results in a narr( and distrted vie( ! the (rld. )he $rte%tive "undaries im$sed "y the e# als "l%k us !rm !ully e*$erien%in# (h (e are. By %n&nin# reality t sym"ls, (e #ain sme sense ! mastery ver ur envirnment. But in the $r%ess ! namin# the nameless, li!e "e%mes tra$$ed "y sym"ls and its !ree mvement is lst (ithin the ri#id "undary ! !rm. nstead ! intima%y (ith a (rld teemin# (ith li!e, (e e*$erien%e nly a $artial vie( ! the (rld, limited "y the "undaries %reated "y ur sym"ls. /e have t # "eynd these "undaries in rder t e*$erien%e li!e and death dire%tly.

5earning a
1. Ta"sic or s!uc&Iiner!  Pe$le in (hm this ty$e ! %nstitu is $redminant are !ear!ul, and avid a%tin in the (rld. ?!ten, they su9er !rm l( sel!-esteem. )he thu#ht ! a%tin "rin#s an*iety. As a result, their mtivatin t mve !r(ard in the (rld is la%kin#. 2. %asic or passiona!e  A $ersn (ith a :asi% e# tends t "e assertive, arr#ant and smetimes a##ressive. Su%h individuals are !ten thu#ht t "e e#tisti%. ?n the $sitive side, these individuals are a%tive in the (rld, and may dis$lay si#ni&%ant leadershi$ Qualities. 3. Sa!4ic or har"onious E Pe$le in (hm a Satvi% e# is $redminant tend t "e %arin#, #entle and lvin#. )he Satvi% e# is the mst ada$ta"le e# ty$e, and su%h individuals !ten are naturally dra(n t a s$iritual $ath.

?pening !o oor !o Sel-Knowing  The 8a o Crisis and 5oss Mst $e$le $re!er t stay (ithin the !amiliar "undaries ! their kn(n (rld - a %m!rta"le $la%e !r the e#. H(ever, smetimes li!e (ill im$art them a shatterin# "l(, (hether it is a $ersnal lss, a !ailure, r a devastatin# illness. )his event destrys the edi&%e u$n (hi%h the e# is "uilt. n su%h mments, the e#@s %m!rta"le (rld %rum"les. )hese %atastr$hi% mments in li!e all( the su$$ressed %ntent ! the

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su"%ns%ius t ;d the mind, "rain and "dy. /e "e%me ver(helmed and lst. /e !eel a sense ! disillusinment as (e reali8e that the s%ial and %ultural values (e held dear are limited and #ive us n real understandin# ! li!e. ?n%e this devastatin# reali8atin sets in, (e may !all int des$air. >r mst $e$le, re%very !rm a devastatin# li!e event invlves re"uildin# the stru%ture ! the e#. /e try t in%r$rate the event int the (ay (e vie( the (rld, "y makin# it a $art ! the narrative ! ur li!e. )his is a healthy strate#y in many (ays, "e%ause it all(s us t "e#in !un%tinin# in the (rld n%e mre. H(ever, "y merely re"uildin# the stru%ture ! the e# (e are a%tually lsin# a $re%ius $$rtunity !r s$iritual #r(th. n rder !r us t $r#ress s$iritually "eynd the "unds ! the e#@s stru%ture, (e have t !a%e ur su"%ns%ius. Cns%ius li!e is nly a small $art ! ur ttal e*isten%e. t@s like the ti$ ! the i%e"er#, (hile hidden underneath is a vast %ean ! human e*$erien%e. Here lie !eelin#s ! #uilt, an#er, and !earL memries ! trauma, !ailure and des$airL (unds and s%ars !rm $ain!ul events ! the $ast. But this mysterius %ean ! human e*$erien%e als in%ludes li#ht, insi#ht, %reativity and y  the mst $re%ius #i!ts ! the su"%ns%ius. )hese treasures %an "e dis%vered (hen (e enter the dark (rld ! the su"%ns%ius and illuminate it (ith the li#ht ! %ns%iusness. /e %an then trans!rm its ener#y and inte#rate it int ur daily lives. S (e see that a shatterin# e*$erien%e ! disillusinment %an a%tually "e%me the %atalyst !r #reat s$iritual #r(th. /e "e%me vulnera"le and re%e$tive, a%Quirin# the sensitivity reQuired !r %han#e. /hen (e rea%h this level ! sensitivity, then the distra%tin and $rte%tin $rvided "y the e# is n ln#er e9e%tive. ! this $r%ess is all(ed t take its (n %urse, it leads t the e*$erien%e ! sul r (hleness. A se%nd "irth %%urs (ithin us as (e are "rn int the (hleness ! sul. /e "e%me %reatrs and re%reate urselves. :e"irth is the result ! this mind-"dy unin.

?pening !he oor !o Sel-Knowing( The 8a o 5o4e <ve %annt disslve the e# "ut it $rvides s$a%e and is a %atalyst !r su%h disslutin. Althu#h lve hel$s us %$e (ith !ear, it %annt take us "eynd it. H(ever, it $rvides the #rund u$n (hi%h !earlessness %an devel$. <ve is hard (iredO int the "dy and "rain. )his !eelin# (e %all lve is a dee$ $art ! all livin# "ein#s, an essential %nditin !r survival. ?ut ! lve, ne( li!e is %n%eived and "rn. ?ut ! lve, a mther %ares !r her %hild. >eelin#s ! lve are $resent at all levels ! human relatinshi$, (hether it is "et(een a $arent and %hild, "et(een lvers, (i!e and hus"and, "rther and sister r "et(een !riends. )his lve has nthin# t d (ith a %ns%ius %ultivatin ! the emtin ! a9e%tin. t is sim$ly $resent in the &"ers ! all

+4

livin# "ein#s. <ve e*$resses itsel! in many !rms de$endin# n the sta#e ! evlutin. t %an mani!est as se*, $assin, emtinal atta%hment, devtin, intelle%tual ln#in# and universal lve r %nne%tin. Nt nly des lve have a "asi% survival value "ut it is essential !r $leasure, y and (ellness in daily li!e. Ba"ies (h are nt tu%hed in a lvin# (ay durin# the early mnths ! their lives su9er !rm an inner atr$hy. )heir "rains d nt mature !ully and they miss smethin# vital !r $r$er devel$ment. )hey may lk $hysi%ally healthy "ut their inner (rld desn@t have the same ri%hness ! !eelin# and res$nse. )hey may "e emtinally %ld and are !ten una"le t !rm lastin# "nds. )hey may lse their %a$a%ity t re%eive and #ive lve, and as a result e*$erien%e lneliness. /e %annt live (ithut $leasure, s i! de$rived, (e seek $leasure thru#h !d, $(er, (ealth, dminan%e and e*%essive %nsum$tin. :eal lve nt nly #ives us !reedm !rm thse %m$le* systems ! $leasure "ut als %ultivates a natural restraint. A $ersn (h e*$erien%es lve derives %ntentment !rm (ithin "y %nne%tin# lvin#ly (ith thers. Su%h %ntentment $revents the sear%h !r e*%essive e*ternal $leasure. <ve #ives us a !eminine r nurturin# Quality, and a #entle ;e*i"ility e*$resses itsel! (ithin us. <vin# $e$le dn@t seek (rldly $(er !r their (n #ain and they are nt em$ire-"uilders. At sme level, it is a la%k ! lve that $ushes us t %nsume, dminate and kill. /e may "e%me materially ri%h "ut remain $r, lnely and inse%ure (ithin. Althu#h ea%h %ell ! ur "dy is saked (ith lve, (e dnt al(ays $er%eive that lve. S !ten, these !eelin#s are "s%ured and su$$ressed "y the thinkin# mind. As time #es n, the minds $resen%e "e%mes mre and mre ver(helmin# and sl(ly lve "e%mes a thu#ht $r%ess. H(ever, i! lve is #iven its !ull e*$ressin, then it %an "reak thru#h the ri#idity ! the mind, and (ash a(ay all the stru%tures %reated "y thu#ht. <ve %lears the $ath !r a sa%red urney. /hen the "dy dis%vers its innate lve, the $risn ! the e# is shattered. <ve unleashes ener#y in the very rt ! ur "ein#, un%verin# hidden memries ! trauma, tra#edies and %nditinin#. Be%ause it (ashes a(ay the $ast and a(akens the "dy, lve $rvides s$a%e !r true revlutin and real re!rmatin. )he "dy@s a(akenin# is a "il#i%al trans!rmatin that saks ur (hle "ein# (ith unendin# $assin. As lve as%ends !rm the l(er levels it "e%mes $r#ressively !reer. t mves !rm se* t atta%hment, atta%hment t devtin, devtin t %reativity and &nally !rm %reativity t "liss. /hen lve sur$asses its (n limits, it "e%mes nameless and timeless.

+4

*go, =ree 8ill and =reedo" As (e devel$ a mre s%ienti&% understandin# ! ur (rld and ! ur (n "dy and mind, it is "e%min# %lear that there are n inde$endent entities, individuals r even thu#hts in the universe. Everythin# is %nne%ted (ith everythin# else. Sin%e every $art ! nature a9e%ts and in;uen%es every ther $art, there is n $ssi"ility ! %m$lete inde$enden%e. )his "rin#s us t the Questin ! )ree %ill >ree (ill is the a"ility t think and a%t %m$letely inde$endent ! ur envirnment r %ulture. A $ersn (ith !ree (ill %an live in a"slute alneness and a%t n the (rld (ith ttal !reedm. But- is !ree (ill really $ssi"le2 /e are nt "rn as %lean slates. /e %me int the (rld (ith ur (n $arti%ular nature, %nstitutin r tem$erament, (hi%h determines h( (e are #in# t res$nd t the natural and human-made (rld. )he "lue$rint ! !uture "ehavir has "een laid d(n even "e!re (e are "rn. ?ur nature is nt ri#id, h(ever, "e%ause it %ntains a ran#e ! $ssi"ilities. t is the !undatin u$n (hi%h (e "uild ur lives. )his nature is the result ! %untless $ast #eneratins and their intera%tin (ith the envirnment. )his is all transmitted thru#h ur $arents@ #enes. A!ter "irth, %ulture "e#ins t %nditin us t "e%me $e$le (h %an "e assimilated and a"sr"ed int s%iety. n essen%e, a $ersn is a $rdu%t ! "th their #eneti% makeu$ and %ultural %nditinin#. /hile #enes %reate a #eneral "il#i%al and $sy%hl#i%al tem$late, %ultural and s%ial in;uen%es &ll in the s$e%i&% details ! the $ersn. )his mi*ture ! nature and nurture !rms the "asi% stru%ture ! the e#. s it there!re $ssi"le t think ! a $ersn as smene (ith !ree (ill2 Can (e "e%me ttally inde$endent ! the (rld and think, s$eak, %hse and a%t %m$letely !ree ! any internal r e*ternal in;uen%e (hatsever2 7ree %ill is neither &iologically nor psychologically possi&le >ree (ill is an illusin ! the e#, a !alse understandin# ! the im$rtan%e ! the individual sel! (ithin the universe. /ith the in%reasin# dminan%e ! e# in ur lives, (e !r#et ur ri#inal nature. /e use the e# as a shield a#ainst the !ear ! death, and #radually (e live ur lives (ithin that illusry (rld. nstead ! "ein# a shield t $rte%t us !rm !ear, the e# "e%mes a $risn that tra$s us and $revents us !rm $er%eivin# a #reater truth. )he illusry (rld %reates "y the e# is shattered (hen death %mes t the $hysi%al "dy, "e%ause the e# is rendered hel$less and eventually, it %lla$ses. But is it $ssi"le t mve ut ! that illusry (rld "e!re (e !a%e ur $hysi%al death2 n ther (rds, is it $ssi"le t trans%end the e#2

>oing eond !he *go

+6F

/e have seen that the idea ! !ree (ill a%tually islates us !rm the rest ! the (rld. ! (e truly had !ree (ill, (e %uld a%t inde$endently ! the $ast and !uture. But this is sim$ly nt $ssi"le. As (e devel$ a mre s%ienti&% understandin# ! ur (rld and ! ur (n "dy and mind, it is "e%min# %lear that there are n inde$endent entities, individuals r even thu#hts in the universe. Everythin# is %nne%ted (ith everythin# else. Sin%e every $art ! nature a9e%ts and in;uen%es every ther $art, there is n $ssi"ility ! %m$lete inde$enden%e and there!re, (e %annt have true !ree (ill. nstead, (e must see the universe as a (hle, (herein ea%h $art is inte#ral t the (hle. H(ever, the a"sen%e ! !ree (ill desn@t mean the a"sen%e ! !reedm. inally, a $int %mes (hen this !reedm "e%mes "undless, timeless and in&nite. At that $int all drs disa$$ear and n stru%ture %n&nes li!e. )his is the e*$erien%e ! a %smi% state. Here, there is n !ree (ill "ut ttal !reedm.

The Soul S!a!e n the $re%edin# %ha$ter, (e e*$lred h( the e# %reates an ima#e ! the (rld arund us, and ur $la%e (ithin that (rld. Althu#h it has an im$rtant rle t $lay in ur lives, the e# als im$ses limitatins that a9e%t ur a"ility t understand urselves. As (e "e#in t mve "eynd the %n&nes ! the e#, (e "e%me a(are ! a dee$er sur%e ! kn(led#e. )his is the kn(led#e ! the sul. )he (rd soul has "een used in many di9erent %nte*ts, "th se%ular and reli#ius. Here  am usin# the (rd sul as a (ay t re!er t ur innate nature, (hi%h !ten remains hidden !rm ur %ns%ius $er%e$tin. As (e ta$ int sul kn(led#e, (e mve t a mu%h mre $r!und understandin# ! urselves.

isco4ering our 'nna!e Na!ure

+6+

Des$ite the limitatins im$sed "y the e#, there is al(ays a $art ! ur "ein# that des nt surrender t these %nstraints. )he ;ame ! innate nature "urns "ri#htly dee$ (ithin ea%h ! us, %allin# us t e*$lre ur (n uniQue $ath. ?ur innate nature is dynami% and %nstantly sends si#nals ! its $resen%e. /e may i#nre it in rder t maintain a %m!rta"le e*isten%e (ithin s%iety, "ut then (e live a !ra#mented li!e $la#ued "y a $ersistent %n;i%t "et(een ur innate nature and the e#. t is the stru##le "et(een (hat is and (hat shuld "e. )his !ra#mented li!e %an lead t a $ersistent state ! alienatin, %n;i%t and dis%ntent. /e are a(are that smethin# is missin# !rm ur lives  smethin# $re%ius and uniQue. /e la%k a sense ! (hleness and !ul&llment, "ut (e dn@t kn( h( t a%hieve this state ! (ell-"ein#. As a result, (e stru##le (ith a dee$ sense ! !rustratin. )here are many (ays in (hi%h (e try t assua#e that !rustratin, (hether "y the $ursuit ! material #ds, $(er, r mney. n an earlier %ha$ter, (e e*$lred the %n%e$t ! innate nature at sme len#th, dra(in# in %n%e$ts !rm Ayurvedi% ideas a"ut %nstitutin and $ersnality. As (e $r#ress n ur inner urneys, (e "e#in t re%laim ur (n innate nature. As this seed ! sel!-understandin# "e#ins t #r( and then t ;(er, (e "e%me in%reasin#ly a(are ! ur (n destiny  the uniQue rles that (e are meant t $lay in this (rld. But the $ath t dis%verin# ur innate nature is a ln# and diK%ult ne. )ea%hers, $arents and s%ial and reli#ius leaders en%ura#e %hildren t dream, (antin# %hildren t a%hieve #reat thin#s t hel$ %reate a "etter (rld. :arely d adults en%ura#e %hildren t reali8e and e*$ress their innate and natural $tential. )hese (akin# dreams "e%me $art ! the e#. Althu#h these dreams are "rr(ed !rm %ulture, (e still %arry them (ith us t es%a$e !ear. Su%h dreams dn@t %me !rm a %hild@s authenti% nature, s they are !ra#ile and %an shatter easily (hen !a%ed (ith the e*istential $r"lems and %hallen#es ! li!e. Children are en%ura#ed t dream in rder t rea%h the t$ ! the s%ial ladder. H(ever, n%e the dream is reali8ed, many still remain un!ul&lled and the sear%h #es n !r mre. t is rare t meet $e$le (h !eel a sense ! !ul&llment and a"undan%e a!ter havin# a%hieved their dreams. )hese "rr(ed dreams %annt "rin# %ntentment. But des this mean (e shuld nt have dreams at all2 Dreams are "th (nder!ul and a$$r$riate i! they are in a%%rdan%e (ith ur (n nature and nt a#ainst it. )hey %an "rin# $assin and y. ?n%e (e are in tu%h (ith ur true nature, a di9erent kind ! dream emer#es. )hese dreams e*$ress ur innate nature thru#h the arts, s%ien%e, reli#in and a ne( %ulture. n the $r%ess ! !ul&llin# ur dreams, rea%hin# a #al "e%mes the mst im$rtant task. )his "e%mes a "urden "e%ause (e (ant t attain the re(ard as sn as $ssi"le (ith the least amunt ! e9rt. But (hen dreams

+6

emer#e !rm ur inner nature then the urney "e%mes as deli#ht!ul as the destinatin. ?ur $arents, tea%hers, leaders r %ulture n ln#er determine ur #als. /e de%ide (hat #als t $ursue and (e !eel !ul&lled "e%ause "th dream and a%tin %me !rm (ithin. Ea%h $ersn %mes t a $int ! sel!a%tuali8atin, and (ill e*$erien%e the same y ! !ul&llment re#ardless ! their $sitin. H(ever, this natural $r%ess is all t rare. Mst ! us $ursue dreams %ntrary t the natural ;( ! li!e and inevita"ly, they are shattered. )his disillusinment is $ain!ul "ut it $ens the dr !r the dis%very ! ur (n nature. H(ever, disillusinment in itsel! is nt suK%ient !r true trans!rmatin. Disillusinment may tem$rarily shatter the (rldvie( #iven t us "y %ulture and #ive us a "rie! #lim$se ! (h (e truly are. sually h(ever, %ultural traditins, !amily and reli#in s($ in t $a%i!y us. Be!re (e %an # "eynd disillusinment in sear%h ! ur innate nature, (e are sedu%ed "a%k int s%iety. Sin%e mst ! us %annt endure the $ain ! disillusinment, (e ha$$ily a%%e$t the %nslatin ! these ld dreams and a"andn ur Quest !r truth. A $ersn (h never $ays attentin t their (n innate nature remains i#nrant a"ut the $(er and ener#y hidden (ithin and de$ends n e*ternal sur%es !r $sy%hl#i%al survival. )he $ath ! sel!-dis%very is nt easy, sin%e a ne( (ay ! livin# has t re$la%e the ld. Everythin# truly ne( has t %me !rm (ithin the seeker rather than !rm the utside (rld. ?!ten the disillusinment that "ru#ht a"ut the $ssi"ility ! sel!-dis%very is Qui%kly re$la%ed "y anther dream !rm %ulture and the %y%le starts all ver a#ain. )he $ersn never arrives at the state ! sel!-!ul&llment. )hese dreams ultimately lead us n(here. )here is n $r#ress n li!e@s $ath, as (e kee$ mvin# (ithin the same "undaries. Sl(ly the inevita"le $hysi%al and $sy%hl#i%al de%ay sets in. As (e #r( ld, "th in "dy and mind, s%iety leaves us "ehind. A!ter a li!e s$ent $ursuin# dreams and #als sha$ed "y %ulture, (e are seemin#ly dis%arded. /e "e%me "slete in the uter (rld, and em$ty (ithin. Stri$$ed ! uter re(ards, (e !a%e ld a#e in deslatin. H(ever, (e may re!use t a%%e$t dreams re-$a%ka#ed "y s%iety. /e say n@ t the $res%ri$tins, distra%tins and %nslatins, and re!use t !r#et the (und that disillusinment has %reated. :ather than distra%tin# urselves in the $ursuit ! mindless $leasure, (e !eel the $ain in its entirety. /e dn@t seek shelter in theries, $hils$hies r reli#in, "ut stay (ith (hat (e are e*$erien%in# in its !ull de$th and darkness. /e re!use t re$air the shattered dreams, "e%ause (e reali8e that underneath lies smethin# $re%ius. As (e all( urselves t under# this $r%ess, the sensitive sel! emer#es. n the darkness ! des$air, a nas%ent sel! has "een nurished. /ithut the death ! the ld sel!, the ne( %annt "e "rn r #r(. Des$air is $isn !r the ld sel! "ut it is vital nurishment !r the emer#in# natural sel!.

+6

Des$air is a time ! darkness durin# (hi%h ne des nt kn( (here t #. )his is a diK%ult time "e%ause all that "eln#s t the $ast "e%mes !utile and meanin#less. :elatives, !riends, $(er, (ealth, reli#in- everythin# that n%e !rmed the !undatin ! li!e, !eels em$ty and meanin#less. 1et !rm this darkness, ne( li!e emer#es. n the $r%ess ! re"irth, (e "e%me $sy%hl#i%ally !ree. )he urney !rm the "rr(ed dream int Sul is a"ut the trans!rmatin ! a $ersn int an individual. )he mst sur$risin# thin# is that a!ter disillusinment, dreams return. )hese dreams, h(ever, are rted in ur individuality and innate nature and %ntain all the ener#y and $assin ! ur "dy, !eelin#s and thu#hts. )he $r%ess ! shatterin#, disillusinment and re"irth int ur innate nature is summari8ed "el(T.

Nor"al endless ccle o lie and dea!h Dreams (rldly Deeds Disillusinment Distra%tins and dreams De%ay Death $hysi%al

*nding !he endless ccle and "o4ing in!o reedo" Dreams (rldly Deeds Disillusinment Des$air Death $sy%hl#i%al Deliveran%e Dreams innate

Soululness-=ull =lowering o !he $erson /hile the e# is the !undatin ! human li!e in the (rld, the sul rts us in ur innate nature. ?ur hme "e%mes internal rather than e*ternal. )he sul is the ;(erin# ! a $ersn and it is (hen (e "e%me !ully !un%tinal

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individuals.
Connec!ion E 5o4e and co"passion )he (rd sul %mes !rm the (rd sl@ (hi%h means t stand alne@. H(ever, it desn@t mean !eelin# lnely r livin# in islatin. Alneness is the e*$erien%e ! "ein# (ith ne@s (n sel!. ) "e alne means that the inner s$a%e (hi%h (as n%e %%u$ied "y the e# is em$tied and re&lled "y ne@s (n !ullness. /ith sul!ulness there is a sense ! s$a%e (ithin t mve, think and live. /e dn@t !eel islated "e%ause n( %nne%tin and %mmuni%atin (ith the (rld is #enuine, authenti% and (hlesme. )rue %m$assin devel$s. n rder t "e %m$assinate (e must have enu#h s$a%e (ithin t truly !eel anther@s !ear and su9erin#. /e %an@t "e %m$assinate (hen ur inner s$a%e is %luttered (ith ur (n srr(s and unreslved $r"lems. /hen (e try t sh( %m$assin thru#h an e# state (e inevita"ly !ail, "e%ause the e# is riddled (ith divisins and !ra#mentatins. ?ur %m$assin is sele%tive and "iased. /e %nstantly rea%t t events, mstly "ased n un%ns%ius "iases and ud#ments as (ell as memries ! $ast events. :ea%tin is al(ays "ased n the $ast and !uture and %reates %has in the $sy%he, %nsumin# a #reat deal ! ener#y, re$enin# ld (unds and %reatin# ne( (unds. S mu%h ! the time (e live a (unded li!e, due t this re%urrent $r%ess ! rea%tin. H(ever, the sul res$nds rather than rea%ts. A res$nse is immediate, (ithut any invlvement ! the $ast r !uture. :es$nse is %ns%ius and %mes !rm the $resent mment. Mirrrin#, and the %m$assin that is "rn ut ! it, is a state ! ttal $er%e$tin (ithut delay r analysis ! any kind. t is nt a thu#ht-ut $r%ess "ut an immediate res$nse, nt inter!ered (ith "y memry. t@s a %m$lete !eelin# that desn@t leave a mark n the "rain. )he "rain "e%mes a smth, sel!-%leanin# mirrr.

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Here (e must make a distin%tin "et(een %m$assin, sym$athy and em$athy. Sym$athy is a %ultivated $attern ! (rds and #estures, tau#ht t us in rder t !rm relatinshi$s (ith thers. Sym$athy is a ne%essary s%ial and %ultural !rmality, "ut it desnt tu%h the true heart. n %ntrast t sym$athy, em$athy %mes !rm the heart and is authenti%. ?ne !eels the $ain and srr( ! anther and is ready t e*tend a hel$in# hand. But the $r"lem (ith em$athy is that (e !ten a%%umulate the su9erin# ! thers and "e%me "urdened "y them. )rue %m$assin desn@t %nsume ener#y nr des it %arry any ntin ! sa%ri&%e. n true %m$assin, the $ersn !eels the srr(s and $ain ! the ther, and res$nds. But thse srr(s and $ain dn@t leave any mark n the $ersn. Everythin# is e*$erien%ed and then it@s #ne. t emer#es !rm (ithin, (ithut seekin# re%#nitin r re(ard, and is a%%m$anied "y y and ener#y. ?ne des nt "e%me de$leted (hen 9erin# true %m$assin, "e%ause it arises !rm an ine*hausti"le (ell (ithin.

Na!ural +edi!a!ion )he e#@s sel!-re;e%tin and sel!-"servatin is in%m$lete "e%ause the e# %annt $enetrate the su"%ns%ius. ts (rld remains divided and s e# meditatin is a te%hniQue nly and nt natural meditatin. /hile in a sul state, all is "served and re;e%ted (ithut ud#ment. t@s like standin# n the shres ! a tur"ulent %ean and (at%hin# the (aves (ith %m$lete serenity. Meditatin "e%mes e9rtless and s$ntaneus - natural meditatin.

8ell-eing At this $int, the s%ial and %ultural %nditinin# ! the e# is shattered and the "rain and "dy are !reed !rm %nstri%tin and %n!rmity. )hey are &lled (ith ener#y. )he re(ard r $leasure %enters "e%me !ully a%tive n their (n (ithut stimulatin !rm utside. )he sense ! (ell-"ein# that arises desn@t de$end n e*ternal !a%trs, s (e "e%me less de$endent n the (rld !r $leasure, ha$$iness and y. )his sul state has "een des%ri"ed as "ein# int*i%ated (ith the DivineO. )his state is als the e*$erien%e ! (hleness.

#ealing and Crea!i4i! Cm$assinate, lvin# and nn-ud#mental (itnessin# ! the (rld, "th inside and ut, is the "e#innin# ! healin#. Su%h (itnessin# is !ree !rm an#er, !ear, dis#ust, #uilt r shame. )he ;ame ! a(areness illuminates the hidden su"%ns%ius mind, (here ld (unds, s%ars and $ain!ul memries have a%%umulated. )hese memries %nsume the $re%ius resur%es ! the

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"rain, leavin# little ener#y t !a%e and reslve li!e@s dee$er $r"lems. A(areness turns these memries int a stream ! ener#y. )his ener#y (ashes a(ay the ld, !rm the "rain and "dy and ld (unds are healed. /e are le!t (ith a %lear "dy and mind. Sul!ul %reativity is di9erent !rm rdinary %reativity. n rdinary %reativity ne( !rms ! $etry, s%ien%e, musi% and $hils$hies are %reated. Althu#h the sul@s %reativity in%ludes all these %reative e*$ressins, it als hel$s in re%reatin# the %reative $e$le themselves. /ith a(areness and %m$assin, (e are %arved int ne( individuals. /e are re%reated a%%rdin# t ur (n innate nature and re"rn as !ully !un%tinal and healed individuals. )he lives ! many %reative $e$le are !ull ! su9erin#, dis%ntent and sel!-destru%tin. )hse arund them als su9er and $ay a hi#h $ersnal $ri%e. H(ever, in sul!ul %reativity, (e are in harmny (ithin and (ith the utside (rld.

Awa&ening o od, *"o!ion and 'n!ellec! 'n!elligence At the very rt ! individual e*isten%e is ur innate nature. )his nature "ran%hes int three %m$nents ! ur "ein# - "dy, emtins and thu#hts. Ea%h has its (n intelli#en%e. )he hi#her the $sitin ! a %m$nent in terms ! evlutin, the mre $(er!ul and dminant that %m$nent "e%mes. Emtin is mre $(er!ul than the "dy and the intelle%t is strn#er than emtin. )he e# mu_es the intelli#en%e ! the "dy, (hi%h results in a %n;i%t "et(een the intelle%t, emtins and "dy. As (e dis%ussed earlier, the $ure dire%t e*$erien%es ! the "dy and emtins are <ered and edited "y the e#. /e rarely e*$erien%e anythin# dire%tly, "e%ause ! !ear ! the unkn(n. /hen the e# #es thru#h the dark and tur"ulent $assa#e ! the su"%ns%ius, it is sl(ly stri$$ed ! its $(er. ?nly at this $int is it $ssi"le !r us t !a%e ur (n death. n these mments ! %larity, (e reali8e that the ntin !  as the derO is an illusin. As the illusin ! the der ends, (itnessin# %ns%iusness "e#ins. )( stries !rm the an%ient Hindu s%ri$tures illustrate the si#ni&%an%e ! !a%in# ur !ear ! death. )he 0atha $anishad is a "k ! rare "eauty and de$th, in (hi%h the stry ! Na%hiketa %a$tures the essen%e ! the dial#ue "et(een li!e and death. Na%hiketa is a yun# man (h has a dee$ !aith as (ell as an enQuirin# mind. ?ne day he Questins the meanin# ! a ritual that his !ather is $er!rmin#. His !ather is insulted "y his $r"in# Questins and %urses him, sendin# him t !a%e the <rd ! death, 1amra. n a mment Na%hiketa arrives at the a"de ! 1amra, a $la%e (here n"dy ever returns t the (rld ! the livin#. 1amra is nt at his hme, and Na%hiketa has t (ait three days !r him t return. /hen 1amra &nally returns, he "e%mes %urius a"ut this "y (h has (aited s ln# t see him, and has su%h an

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enQuirin# mind. A!ter they s$eak !r sme time, 1amra &nally tells Na%hiketa that he may return t the land ! the livin# and that he (ill "e #ranted three "ns. >r the third "n, Na%hiketa asks= <rd' Every livin# "ein# in the (rld is mrtal. )hey # thru#h a %y%le ! ha$$iness and #rie! in a%%rdan%e (ith their meritrius (rk r sin. t is said that even i! the "dy dies, the sul remains eternal. /hat is the se%ret ! this2 )ell me the ans(er t this. 1amra (ants t avid the ans(er t this Questin "ut Na%hiketa $ersists. >inally, 1amra ela"rates n the nature ! the true Sel!, (hi%h $ersists "eynd death. )he key ! the reali8atin is that this Sel! (ithin ea%h $ersn is inse$ara"le !rm the su$reme s$irit, the vital !r%e in the universe. Satis&ed, Na%hiketa returns t his hme and re-unites (ith his !ather. )he meanin# ! this stry is that nly the kn(led#e ! death %an "less us (ith a !ull li!e. )he same theme is e*$lred in the stry ! Savitri and Satyavan !rm the e$i% kn(n as the Maha"harat. Savitri, re$resentative ! !eminine ener#y, !rees Satyavan, the mas%uline !r%e, !rm death "y her %ura#eus en%unter (ith the <rd ! Death. Satyavan is a $rin%e (h is tld "y a seer that he (ill die at an early a#e. )he $rin%ess Savitri lves him dee$ly, and marries him in s$ite ! kn(in# a"ut the $redi%tin. Satyavan des die at his a$$inted day and time and is taken a(ay "y 1amra, the <rd ! Death. But Savitri has a determined s$irit, and de%ides t !ll( 1amra int the 0in#dm ! Death. Mved "y her devtin, 1amra &nally a#rees t restre Satyavan t li!e. )he Savitri-Satyavan stry is a meta$hr a"ut the meanin# ! li!e and death. Savitri in this stry re$resents the em"diment ! s$irit and s$irituality, (hi%h is %a$a"le ! "rin#in# the essen%e ! li!e "a%k !rm the %lut%hes ! death. Cns%iusness, rather than the $hysi%al "dy, is the essen%e ! li!e.

odJs 'n!elligence /e are #runded in ur "dies, the "asis ! ur lives. /ithin the "dy, all evlutin and invlutin takes $la%e. )he last $art ! invlutin, the mst diK%ult t a%hieve, is the e*$ansin ! the "dy@s intelli#en%e int a universal e*$erien%e. H( %an the e*$ansin ! the "dy@s intelli#en%e "e des%ri"ed2 Althu#h (e %an "e a(are ! thu#hts and emtins, (e are nly dimly a(are ! the interir !un%tinin# ! the "dy. t is a dense darkness (here %ns%iusness lies dee$ly "uried. Mst ! us # thru#h li!e never "e%min# a(are ! the "dy@s uniQue intelli#en%e. n animals, the "dy mves and !un%tins in instin%tual $atterns that #vern eatin#, slee$in#, and re$rdu%tin. But in humans, this "dily rhythm

+6

is distur"ed "y the e#. )he Quantity ! !d, e*er%ise, slee$, se*, and (rk are all #verned "y the e# and this %mes in dire%t %n;i%t (ith the natural rhythm ! the "dy. /hen a $ersn mves int a sul state, the e#@s #ri$ is released and the "dy "e#ins t !un%tin (ith its natural rhythm, (ith an inherent inner dis%i$line. t@s a state ! natural austerity, (here the "dy takes (hat is ne%essary t maintain li!e, n mre, n less. )here is n (ithdra(al r indul#en%e. /hen the "dy is !un%tinin# (ith its (n natural rhythm, it maintains an inner "alan%e r hmestasis. n this state ! hmestasis, (e !eel a dee$ sense ! (ell"ein# and ener#y. A %nstant sense ! (ell"ein# is a si#n that the "dy@s intelli#en%e has a(akened. )his is an im$rtant ste$ n the urney, "ut "y n means the last.

*"o!ional 'n!elligence Emtins ri#inate in the "dy and are %nne%ted t the lim"i% system ! the mammalian %m$le* ! the "rain. Emtins $rvide &nely tuned in$ut a"ut the internal and e*ternal envirnment, (hi%h hel$s t $rte%t the "dy and maintain a state ! internal "alan%e r hmestasis. /hile the "dy has its (n me%hanisms !r maintainin# "alan%e, emtinal intelli#en%e %m$liments and enhan%es these me%hanisms. Emtins are s$ntaneus and autmati%. /hen (e "e%me %ns%ius ! them (e e*$erien%e them as !eelin#s. )he distin%tin "et(een emtins and !eelin#s has "een %learly des%ri"ed in the (ritin#s ! neur$sy%hl#ist Antni Damasi. )here are si* $rimary emtins- !ear, an#er, ha$$iness, sadness, sur$rise and dis#ust. )hese si* have "een "served in the !a%ial e*$ressins ! $e$le !rm varius %ultures all ver the (rld. ?ut ! these si* emtins, !ur and a hal! are ne#ative. Sur$rise %an "e ne#ative and smetimes $sitive. /e have mre ne#ative emtins t ensure survival a#ainst the many dan#ers $resent in the (rld. >ear is the mst "asi% emtin and the rt ! all ther emtins as (e have e*$lred. Many ! the emtins and !eelin#s (e %herish are %m$und emtins %reated "y s%ial and %ultural %nditinin#. )hey are a mi* ! $rimary emtin and s%ial and %ultural learnin#. Su%h emtins in%lude #uilt, ealusy, shame, resentment, lve, hatred, and em"arrassment. All emtins have their (n $ur$se, even thse that (e ty$i%ally %lassi!y as ne#ative emtins. /hen the emtin is nt %nne%ted t the "dy and the hi#her %#nitive !un%tins then it %an have detrimental e9e%ts. >r e*am$le, !ear is use!ul t a $int "ut in e*%ess, it $araly8es and %nstri%ts li!e. An#er is a de!ensive a%tin "ut e*%essive an#er "e%mes vilen%e. Jealusy is ne%essary "e%ause it $rte%ts a relatinshi$ and $ushes us t "e ur "est, "ut in e*%ess, it is destru%tive. Guilt is %rre%tive "ut e*%essive #uilt is a $risn.

+6

! emtins "e%me dis%nne%ted (ith the "dy and %#nitive intelli#en%e, they %an result in an unsta"le state ! dysre#ulatin and dys!un%tin. n %ntrast, the "dy in a state ! $sitive hmestasis nurishes and #runds emtins, (hile %#nitive intelli#en%e &ne-tunes them a%%rdin# t ur natural, s%ial and %ultural envirnment. Emtinal intelli#en%e is a dynami% state ! "dy and mind. t has t( main !eatures= +. Emtins are %nne%ted %ns%iusly (ith the "dy and (ith the %#nitive r thinkin# mind. . )hey are e*$ressed %ns%iusly and nt a%%umulated in the "rain and "dy as memries, s there is n $attern !rmatin and addi%tin t them. Emtinal intelli#en%e is essential in %reatin# dire%t, dee$ and sta"le relatinshi$s (ith thers as (ell as (ith urselves. Sel!-lve and lve !r thers ri#inate !rm emtinal intelli#en%e. Emtins shuld "e e*$ressed and released a$$r$riately, ther(ise they a%%umulate and may "e%me the %ause ! $hysi%al and mental health $r"lems.

'n!elligence o !hough!s or in!ellec!ual in!elligence C#nitive intelli#en%e is the a"ility !r thinkin#, mral reasnin#, analysis and als re;e%tin u$n ur (n thu#hts. ?rdinarily (e "rr( and memri8e the thu#hts ! thers, (hi%h "e%me ur thinkin# and kn(led#e "ase. /hen (e are %#nitively intelli#ent, thinkin# %mes !rm (ithin and it is "ased n the intelli#en%e ! ur (n "dy and emtins. /hile the "dy@s intelli#en%e is e*$ressed thru#h sensatin and emtinal intelli#en%e thru#h emtins and !eelin#s, %#nitive intelli#en%e e*$resses itsel! thru#h thu#hts. )hese three mdes ! intelli#en%e are three dimensins ! the same reality. n %m"inatin, they !rm ne@s innate nature. )he uniQueness ! %#nitive intelli#en%e lies in its %lear l#i%, reasnin# and its a(areness ! the vast amunt ! memry stred in the "rain. /hen (e use ur %#nitive intelli#en%e, (e %an use memries ! $ast e*$erien%es t hel$ us make de%isins a"ut the !uture. ?ur %n%lusins are then "ased n eviden%e that may "e su"e%tive r "e%tive. )he !ull e*$ressin ! mrality and %ns%ien%e %%urs thru#h ur %#nitive intelli#en%e. C#nitive intelli#en%e is als the "e#innin# ! the dem%rati8atin ! kn(led#e, (hi%h desn@t dis%riminate "et(een %lr, ra%e r s%i-e%nmi% strata. )he intelle%tual mind, histry, s%ien%e, systems, the ri#hts ! the livin# and nnlivin# are all $rdu%ts ! %#nitive intelli#en%e. C#nitive intelli#en%e is sel!re;e%tive, (hi%h is (hy n autmati% $atterns ! ne#ative thu#hts are !rmed.

*"ergence o !he 8i!nessing Sel

+5F

)he sul is the e*$erien%e ! a seamless %ns%ius unin ! the re$tilian, mammalian and human %m$le*es ! the "rain. )his "rin#s the ne( Quality ! (itnessin# %ns%iusness r mind!ulness t ur $er%e$tin. /itnessin# %ns%iusness als "e%mes inte#ratin# %ns%iusness, (here the %nver#en%e and diver#en%e ! e*$erien%es ha$$en. n this state, the "dy and mind are inte#rated s they !un%tin as ne entity rather than as !ra#mented se#ments. )he mind-"dy s$lit is healed. /itnessin# is the $r$erty ! mirrr neurns in the "rain. Althu#h the animal "rain als has the mirrrin# $r$erty, it is mu%h less advan%ed than in humans. )his %a$a%ity is the reasn "ehind ur #r(th and evlutin. t is als res$nsi"le !r em$athy, as (e attem$t t read the thu#hts and emtins ! thers. n rdinary e*$erien%e, mirrrin# is als res$nsi"le !r sel!-"servatin and sel!-re;e%tin, althu#h it is riddled (ith "iases and $reudi%es. n a sul state, the "rain@s mirrrin# %a$a%ity is !ully a%tivated, (hi%h results in %lear and nn-ud#mental (itnessin#. )he unin ! all $arts ! the "rain releases ele%tri%al and %hemi%al ener#y that ;ushes ut sme ! ur un(anted memries, (unds and s%ars. ! the mind is nt invlved and ur %ns%iusness is in a $ure mirrrin# state, (e e*$erien%e li!e in a (akin# dream-like state. /e %an link this state ! (itnessin# a(areness t ur analysis ! the %hakras. /hen the seventh %hakra is a(akened, this is the $int (here (e "e%me (itnesses ! ur (n "dies, emtins and thu#hts and ! the surrundin# (rld. )his a(areness is nn-rea%tinary "e%ause it %%urs in the $resent mment and is there!re un"iased "y the $ast. /e "serve the inner and uter (rld (ithut ud#ment. H(ever, this desn@t mean that (e n ln#er dis%riminate "et(een ri#ht and (rn#. :ather, it means that the $r%ess ! dis%riminatin ;(s dire%tly !rm the $ra%ti%al needs ! s%iety. /e (ill still try t $rte%t s%iety !rm harm!ul "ehavir as (e are still in tu%h (ith the &!th %hakra ! systems and mrals. :ules and la(s are ne%essary t maintain harmny. Events and !eelin#s are e*$erien%ed mment t mment, and then they are #ne. /e neither %arry the "urden ! the $ast nr are (e tra$$ed "y (rries ! the !uture. ! (e are "urdened "y the #uilt, an#er, and #rie! ! the $ast r are an*ius a"ut the !uture, (e are una"le t live y!ully in the $resent mment. n a (itnessin# state, (e still $lan !r the !uture "ut dn@t #et atta%hed t thse $lans and dreams. )hey are n ln#er ! %entral im$rtan%e t ur ha$$iness. )here is n $la%e !r disillusinment "e%ause (e have already %rssed thru#h that at the si*th %hakra. n a state ! (itnessin# a(areness, (e are sensitive, res$nsive and (e have a %lear sense ! sel!nessO. Sel!ness means (hen thers "e%me a $art ! ur sense ! sel!. )his sel! kee$s n e*$andin#.

+5+

/itnessin# a(areness is the "e#innin# ! s$ntaneus meditatin, (hi%h %ntinues e9rtlessly (hether (e are a(ake r aslee$. An intentinal meditatin $ra%ti%e is n ln#er ne%essary, "e%ause li!e itsel! "e%mes a meditatin. At this level, even an a%t ! vilen%e is meditatin "e%ause the a%tin is taken as a last resrt in sel!-de!ense and is dne (ith %m$assin rather than (ith hatred. )he sun ! nn-ud#mental (itnessin# "urns intensely, illuminatin# everythin# that %mes int its %nta%t. )hat &eld ! %nta%t is vast and "e%mes even mre s "y the $r%ess ! %nstantly "reakin# ld "undaries and (alkin# int un!amiliar territry, #ainin# ne( kn(led#e and insi#hts a"ut ne@s (n sel! and the utside (rld. )he e*ternal (rld is %reated "y the mind, and (hen (e understand the mind (e kn( the (rld als. /hen ur mind dies !r a !e( mments and is "rn as $ure sel!-a(areness, the uter (rld als dies and is "rn ane(. n this ne( state ! a(areness, "th the inner and uter reality "e%me ne #rund ! truth, n (hi%h the ever %han#in# (rld ! y and srr( rises and disa$$ears like a (ave in the %ean. )he (itness t this rise and !all ! the (rld remains tranQuil and un(averin#.

Accep!ing +or!ali! A%%e$tin# ur (n mrtality is the $rime a%hievement ! sul!ulness. Here (e are nt re!errin# t $hysi%al death "ut a%%e$tin# the death ! the e#. /e %an a%%e$t $hysi%al death "ut it is e*tremely diK%ult t a%%e$t the ttal annihilatin ! %ns%iusness. N matter h( mu%h (e #r( and devel$, (e (ish t %ntinue t e*ist as smene, sme(here. <n#in# t %ntinue !rever is (ven int the very !a"ri% ! (h (e are. As (e have e*$lred thru#hut this "k, the !ear ! dyin# is ur %re %hallen#e. t "e#ins arund the a#e ! three and haunts us until %lse t death. Death is then &nally a%%e$ted and %%urs $ea%e!ully. H(ever, !rm the a#e ! three until death, (e deal (ith the !ear ! death "y dr(nin# urselves in distra%tin. )his hel$s t tem$er the !ear - ther(ise it (uld "e diK%ult t live and %$e (ith daily li!e. But in many, !ear see$s in and %auses many $r"lems, ran#in# !rm an*iety, de$ressin and stress t "dily illnesses.
+5

desn@t mean that (e never e*$erien%e !ear r srr(. )hey (ill instead $ass thru#h us !r a mment and (ill "e #ne (ithut a tra%e in the ne*t.

isco4ering es!in Destiny is the !eelin# ! a %lear, %ns%ius $ur$se in li!e that emer#es !rm ur innate nature. A sense ! destiny &lls li!e (ith $assin and meanin#. t is nt a " r a duty  it@s a mvement that %ntinues until death. t never ends "e%ause (hen (e arrive at a %ertain $int, anther urney "e#ins. t may r may nt "e use!ul t s%iety and (e may r may nt re%eive re(ards !r it. 1et (hen (e are n that urney, (e d nt need e*ternal re(ards, "e%ause the e*$erien%e ! $assin, meanin# and (ell"ein# satis!y that desire !r re(ard. Destiny is nt an intelle%tual r emtinal %n%e$t - it is em"edded in ea%h %ell ! the "dy. ?ur s%ial and %ultural envirnment may hel$ it t ;(er "ut the seed ! destiny already e*ists in ur "dy and mind. r e*am$le, i! a $ersn is destined t "e%me a leader, that leadershi$ rle may take n di9erent !rms de$endin# n (here that $ersn is "rn. He r she may "e%me a !amily, tri"al, "usiness, s$iritual, %mmunity r natinal leader. n!rtunately, many ! us never dis%ver ur destiny. /e die still ln#in# !r $assin, meanin# and !ul&llment in li!e, and (e !eel as i! ur (rk has "een le!t un&nished. >ear is the reasn "ehind this. Destiny is a ste$ int the unkn(n and !ear is the res$nse t the unkn(n. n ndian traditin, the sta#e ! 7an$rastha #in# t the !rest is (hen (e ste$ int the unkn(n and &nd ur destiny. )he last sta#e ! Sanyasa r renun%iatin all is $ut !rth is the %m$lete !ul&llment ! that destiny.

+5

%ealiFa!ion o !he uni4ersal sel ?ver the a#es, many seekers, saints and sa#es have (ritten a"ut the %n%e$t ! li"eratin, !ten %alled enli#htenment. t is usually des%ri"ed as an esteri%, mysti%al and su$ernatural $r%ess that %annt "e e*$lained in terms ! nature, "il#y and s%ien%e.
+53

(ere t( ! the #reatest sa#es in histry. )hey des%ri"ed their e*$erien%es as inner Quests "ased n reasn, and they re!used t "elieve in anythin# mysti%al r "ased slely n !aith. )hey stated that s$iritual e*$erien%es are a natural $art ! li!e and %uld "e e*$lred "y anyne thru#h systemati% analysis and $ra%ti%e, mu%h like a s%ientist investi#ates the la(s ! nature and the universe. )hey (ere s$iritual s%ientists thru#h and thru#h. All ! us are li"erated at sme level - h(ever there are al(ays mre levels ! li"eratin t e*$erien%e. A"raham Masl(@s sel!-a%tuali8atin and Carl Jun#@s individuatin are sta#es ! li"eratin, as are Buddha@s Nirvana and :aman Maharishi@s a"idin# in the eternal nn-dual Sel!. ! (e e*$lre Sri Aur"ind@s tea%hin#s and the e*$erien%es ! Mther ! Pndi%herry and G 0rishnamurti, they des%ri"e an e*$erien%e ! li"eratin that is "dy and matter "ased. )hese tea%hers talk a"ut divine materialism (here matter itsel! "e%mes %ns%ius. rm %n%e$tin t "e%min# an adult, (e # thru#h the evlutinary sta#es ! the universe@s emer#en%e !rm Nthin#ness. ! (e %ntinue t sear%h !urther and su%%eed, (e (ill e*$erien%e Nthin#ness itsel! and "e released int its timeless and nameless (m", the sur%e ! all that e*ists. Durin# the $r%ess ! li"eratin (e "e%me mre and mre %ns%ius, "rin#in# mre a(areness and kn(led#e. Eventually durin# this $r%ess ! e*$ansin, %ns%iusness trans%ends kn(led#e and (e %me t $ersistently live in a state ! nn-kn(in# and yet (e are !ully a(are. Nnkn(in# is the dire%t e*$erien%e ! e*isten%e (ithut the aid ! the thinkin# and reasnin# mind. n essen%e, li"eratin is an endless $r%ess (ith n $int ! &nal arrival. A $r"lem devel$s (hen (e think that ur (n r smene elses li"eratin is &nal and a%%e$t urselves r smene else as the authrity. /hen (e $r%laim urselves Gurus r "e%me "lind !ll(ers ! sme ther sel!$r%laimed Guru, the $r%ess ! li"eratin st$s. /e may "ask in re;e%ted #lry and !eel elevated (hile the Guru is alive. H(ever, n%e the Guru is #ne ur li"eratin als %mes t an end. nstead ! din# the hard (rk ! learnin#, understandin#, $ra%ti%in# and e*$erien%in#, (e (aste time (aitin# !r smethin# t ha$$en.
+54

$hysi%s, %an "e tau#ht "y an a%%m$lished tea%her. But n tea%her %an make us %reative r #ive li"eratin. r sme seekers, the $ath ! devtin "hakti (ill "e the mst natural (ay !r(ard. >r thers, the $ath ! reasn and l#i% #yan (ill suit them "est. n the $re%edin# %ha$ter,  intrdu%ed the idea ! sul r (hleness as the $eak ! individual evlutin. Brain drman%y %mes t an end, the mind and "dy (rk in unisn and (e "e%me !ully !un%tinal individuals. )he %ns%iusness ! an individual is nt %nditined "y %ulture and s%iety. )he sel!-esteem ! an individual %mes !rm (ithin and there is a %nstant !eelin# ! (ell"ein#. H(ever, at this $int (e are still $risners ! individuality itsel!, (hi%h is determined "y ur #eneti% makeu$.
@ni4ersal +ind(

*;perience o >od  /hen
%m$anins )he sul is the endin# ! all kn(n $aths, "ut it is the "e#innin# ! anther urney that has n %lear #uide$sts. n rder t arrive at sul, (e must as%end t the seventh %hakra thru#h the l(er si* %hakras. )he seventh and last ne is the sul $int. )here is n $ath "eynd it everythin# is veiled in mystery. /e %an@t d mu%h e*%e$t t "e vi#ilant and (ait. Suddenly it may ha$$en - (e are thr(n 9 the ed#e ! ur individuality and released int vast s$a%e "rimmin# (ith e*$erien%es. )his is the realm ! universal mind r %ns%iusness, (hi%h is named G?D "y many reli#ins. )he e*$erien%e ! niversal Mind un!lds in sta#es, des%ri"ed as !ll(s= a sense ! 2neness %ith the @orld the "od 31perienceL Universal Love, and *ecoming !rayer)ul niversal Mind is an ever-%han#in# sea ! e*$erien%e. t %ntains the shad(s ! all that has ha$$ened, is ha$$enin# and (ill ever ha$$en in the universe. t is a stre ! all the memry re%rds ! human e*$erien%e, nature and the universe itsel!. t %arries the $ast, the $resent and als the !uture. t has the mi%r and ma%r, su"tle and #rss, hi#h and l(. t is a %hurnin# %ean ! %reativity. )he #reatest musi%ians, $ets, $ainters, s%ientists and

+56

intelle%tuals a%%ess the ener#y ! this endless %reative !r%e and i! they remain %nne%ted, their %reativity is never e*hausted. niversal Mind %ntains darkness and li#ht, evil and #d, ne#ative and $sitive. )he niversal Mind is the Gd ! all !aith-"ased reli#ins. Gd is the sum ttal ! all e*$erien%es ever $ssi"le. )he Gd ! niversal Mind is hal! dark, !ull ! death and destru%tin and hal! li#ht, "rimmin# (ith li!e and vitality. ! (e nly a%%e$t the li#ht and li!e and ree%t the darkness and death, (e miss the ttality that is Gd. )he Gd ! niversal Mind is the Gd ! duality. /e e*$erien%e Gd "ut (e remain se$arate. )he relatinshi$ is ! Master and servant, <rd and devtee and <ver and "elved. Althu#h niversal Mind is vast and !eels in&nite, it remains (ithin the "undaries ! s$a%e and time. niversal Mind is the (m" !rm (hi%h all myths are "rn. )hese myths are the %mmn herita#e ! humanity. )hey %ntain ar%hety$al ima#es and &#ures and !ten a$$ear in ur dreams. Durin# dreamin# (hen the %ensurin# and %ntrllin# $art ! the e# is a"sent, (e have a%%ess t the mythi% and mysti%al (rld ! the universal mind. niversal Mind is nt tranQuil r still - t "e in %nstant ;u* is in its very nature. t@s the state ! "ein# "ut als the $r%ess ! "e%min#. niversal Mind is als named 0al$)aruO r (ish-!ul&llin# tree, "e%ause it %an !ul&ll any desire that is in a%%rdan%e (ith ur nature. )here is a !eelin# ! ttal trust and surrender, and (e "e%me %hannels ! universal ener#y. /ith the e*$erien%e ! niversal Mind (e !eel a sense ! neness (ith the (rld, and the (rld "e%mes the e*$ressin ! the ne Gd. )he #ra%e ! Gd in the (rld "rin#s the e*$erien%e ! universal lve, a lve that is nt sele%tive r limited. t em"ra%es all as the %reatin ! Gd. n niversal Mind, death and li!e "e%me lver and "elved and %an@t "e se$arated. )his "rin#s !urther !reedm !rm the !ear ! death "e%ause (e reali8e that there is n death and that (hen ur "dy dies, the s$irit lives n in niversal Mind.

@ni4ersal No-+ind( *;perience o *"p!iness and Nonduali! /hen Gd, mystery, %reatr, %reatin, time and s$a%e are all em$tied ut, then nly $ure %ns%iusness is le!t. )his %ns%iusness is (ithut name, !rm, time r s$a%e. t is nthin#ness, the "e#innin# ! stillness, tranQuility and silen%e. )he "rain has n ri$$les ! thu#ht and "e%mes a %lean mirrr, re;e%tin# (hat #es n (ithin and utside. n universal nthin#ness all events, states, thu#hts and !eelin#s are e*$erien%ed as im$ermanent.
+55

)he e*$erien%e ! niversal N-mind and Nthin#ness in%ludes the !ll(in#= Stillness Universal 'ompassion 3nding o) Thoughts *irth and .eath &ecome t%o sides o) one e1perience. Stillness and $ea%e are the %ardinal !eatures ! universal %ns%iusness. Either there are n thu#hts at all r they n ln#er a9e%t us. Streams ! thu#ht may ;( thru#h the mind, yet (e stand a$art !rm the tur"ulen%e ! the mind and live in serenity. )here is n !ear ! death "e%ause "irth and death are reali8ed as t( sides ! the same reality. H(ever, this state is nt a deta%hed state. /e "e%me an intimate $art ! the (e" ! li!e "ut are still !ree. >rm this %nne%tin and interde$enden%e, a %m$assin that is !ree !rm su9erin# arises. /e %me t kn( the nature ! the (rld and (ith this understandin# (e %an %nne%t (ith thse (h su9er "ut (e dn@t su9er (ith them. /e als e*$erien%e a state ! a%tin-less a%tin in (hi%h a%tin is taken "ut memry ! that a%tin is nt !rmed "e%ause there is n mind t retain anythin#. Brain, "dy and mind "e%me like a ltus $etal n (hi%h the dr$s ! su9erin#s are !elt !r a mment and then they are #ne, leavin# n mark n the ltus.

5i
5ie and ea!h Diewed Through !he Cha&ras >irst %hakra = Se%nd %hakra= in!ertility )hird %hakra= >urth %hakra= >i!th Chakra= %reativity.

Death and li!e are ne
+5

Si*th Chakra=
The *;perience o *4olu!ion and 'n4olu!ion a! iHeren! Cha&ras Cha&ra >irst %hakra Padarth y#a Se%nd %hakra

*4olu!ion indi4idual7 'n4olu!ion uni4ersal7 Matter niversal matter and Quantum (rld Ener#y

niversal ener#y Shakti y#a

Emtins

0arm y#a

>urth %hakra >i!th %hakra

>eelin#s ntelle%t

Bhakti y#a Gyan y#a

Si*th %hakra and li!e 7irat

nsi#ht

Seventh %hakra

nte#ratin

)hird %hakra

r

Shakti

Csmi% !rm (ith death

+5

ltimately, 1#a is the state (hen the individual and the universal are in seamless unin.

Na!ural eing Sahaa7 E The od is ull Awa&ened )his state is e*$ressed in the !ll(in# (ays. )he "dy "e%mes !ully !un%tinal, (ith all senses and systems $eratin# at their $eak. )he &rst and se%nd %entres ! %ns%ius ener#y are a(akened, leadin# t an a(akenin# ! the "dy@s %ells, a trans!rmatin and li"eratin ! the "dy. Chan#es in nature and the universe are !elt in the "dy, (hi%h is in %mmunin (ith "il#i%al nature as (ell as the material universe. )he "dy ! a Natural "ein# is a9e%ted "y everythin# that ha$$ens n this earth and "eynd. )he e*$erien%e is $rimarily ne ! $hysi%al sensatin rather than ! !eelin#. n a Natural "ein#, li!e and death "e%me ne. But this is nt the end ! ur (n urney t(ards truth. )ruth is "undless and s the urney %ntinuesTa%%rdin# t ur nature.

Sec!ion  $recau!ions a
+F

Bdy has tremendus (isdm and it %an adust and ada$t t many e*$erien%es ! 0undalini a(akenin#. ) "e n the $ath ! 0undalini 1#a #ives us the e*tra res$nsi"ility ! takin# %are ! ur "dy and mind. ) eat Qualitatively and Quantitatively #d and nutritius !d, t have enu#h rest and slee$, t e*er%ise the "dy and live in harmnius relatinshi$s (ith thers are the "asi% $rini%i$le ! 0undalini 1#a. Hme (here (e live shuld "e %lean and suit ur innate nature r Prakirti and (e $ra%ti%e thse asanas, $ranayam and meditatin (hi%h are suited !r ur mind and "dy. )hat is (hy the &rst and mst im$rtant learnin# in Ayurveda is t kn( ur %nstitutin r innate $ersnality and then t $ut a li!estyle a%%rdin# t that $ersnality. )he seven $illars ! the 1#i% li!e are already des%ri"ed in the sel!-%are se%tin.

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Make sure yu are a(are ! yur $hysi%al and mental state. ! yu have $hysi%al $r"lems su%h as sli$$ed dis%s, lun# and heart diseases, hi#h "ld $ressure and dia"etes, hrmnal de&%ien%ies r e*%esses, aneurysms, sti9ness and any ther si#ni&%ant r#an $r"lem, either dn@t d 0undalini y#a r $r%eed (ith e*treme %autin. ! yu have a histry ! mental health $r"lems r are su9erin# !rm them, either dn@t d it r $r%eed (ith %autin. Su%h mental health $r"lems in%lude an*iety, de$ressin, "i$lar, s%hi8$hrenia, ther ty$es ! $sy%hsis r any eatin# disrders. 0undalini 1#a %an make sme ! these $r"lems (rse r %an $re%i$itate an a%ute atta%k ! the illness. n the %ase ! a 0undalini a(akenin#, "e $re$ared !r $hysi%al and emtinal u$heavals in yur daily li!e, and make sure yu have the su$$rt ! lved nes. /arm u$ (ith #entle $ses and "reath(rk "e!re yu mve n t the hard $ses, mudras, "andhas and ther kriyas r a%tins. Dn@t verd it. G sl(ly t avid e*haustin and !ati#ue. Mdi!y varius asanas, "andhas, mudras and ther a%tins a%%rdin# t yur "dy and mind

++

Sec!ion  =ur!her %eadings +. Sri Aur"ind r adventure ! %ns%iusness  Sat$rem

+

. J 0rishnamurti  a "i#ra$hy  Pu$ul Jayakar .
*ssence o Kundalini Yoga is !o li4e in $eace wi!h $assion

+

Kundalini Yoga Manual

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