Yogic Practices for awakening Ajna Chakra

Introduction

       Direct concentration on ajna chakra is very difficult and, for this reason, in tantra and yoga the mid-eyebrow centre (which is in fact is the kshetram of ajna) is used to awaken this chakra.  This point is called bhrumadhya (bhru means eyebrow and madhya means centre), and it lies between the two eyebrows in the place where Indian ladies put a red dot and pandits and brahmins put mark of sandal paste.  This eyebrow centre can be stimulated and awakened by various techniques.

Techniques 

       Firstly, there is an important shaktkriya (cleansing technique) called trataka, which will aid in the awakening of ajna.  It is a powerful technique which can be defined as "fixed gazing at one point".  If practised regularly, it develops the power of concentration and from this concentration, the direct awakening of the latent faculties of ajna chakra is brought about.

       Ajna can also be stimulated and awakened by concentration on the nadis directly.  The method for this is anuloma viloma pranayama, mental or psychic nadi shodhana, also known as 'the coming and going pranayama', and prana shudhi, 'the purifying breath'.

       You can also awaken ajna chakra by concentrating on the eyebrow centre, performing such practices as shambhavi mudra.  Initially, when there is no sensation or awareness at this point, some ointment or oil such as tiger balm can be applied.  This facilitates concentration.  With practice, the pressure of your concentration at this area increases and the sensations are carried back to the pineal gland.  this brings about an awakening in the pineal gland in the form of visions and internal experiences.

       Ajna and Mooladhara chakras are closely related, and the awakening of one helps to awaken the other.  Ideally ajna should be awakened to some extent before mooladhara, in order to allow an unafected perception of the energies manifested by mooladhara and the lower chakras.  However, the awakening of mooladhara will help to further awaken ajna.  Infact, the best way to bring about awakening of ajna is through the practices of moola bandha and ashwini mudra which are specific for mooladhara.

Preparatory practices

       Jala and sutra neti can be practised for a few months to purify the nasal area and the important nerve junction behind it.  This will help to sensitize ajna chakra and aid in its awakening.  Apart from having a profound effect on the nervous sytem, neti removes dirt and mucus from the nasal passages, relieving colds and sinusitis, disorders of the yes, ears, nose and throat, as well as inflammation of the tonsils, adenoids andmucous membranes.  It removes drowsiness and gives a general lightness and freshness in the head and throughout the body.  At the same time, it profoundly alters psychic awareness, faciltating free flow of breath in both nostrials, so that the meditative state can be attained.  It should be practised every morning before you commence your other sadhana.

Practice programme

       The following sadhana (consisting of practices 1,2 and 3) for ajna chakra should be continued daily for one month.  You may then proceed to the sadhana given for awakening mooladhara chakra.

Practice-I

Anuloma Viloma Pranayama with Prana Shuddhi
(the coming and going breath and the purifying breath)

• Sit in a comfortable meditative posture.

• Make sure the spine is erect and the body is relaxed.

• The body must become absolutely still.

• After some minutes, begin to develop awareness of the breath in the nostrils.

• When you breathe in, your whole awareness should flow with the breath from the tip of the nose, up to the eyebrow centre.

• When you breathe out, your whole awareness should flow with the breath from the eyebrow centre to the tip of the nose.

• Become aware of the triangular of the triangular form of the breath between nostrils and the eyebrow centre. 

• The base of the triangle is at the level of the upper lip, its sides are the right and left nasal passages, and its apex is within the eyebrow centre.

• Firstly, feel the breath moving in and out of the left nostrils, then the right nostril.  Then be aware of the breath as it flows in and out through both nostrils altogether.

• Once you are established in this breath awareness, begin to consciously alternate the flow of the breath between the two nostrils in the same way as nadi shodhana, except you practise it physically or mentally.

• Consciously inhale through the left nostril to bhrumadhya and exhale through the right, the inhale through the right to bhrumadhya, and exhale through the left.

• This is one round of anuloma viola or mental nadi shodhana.

• Complete 4 rounds.

• Now practice one round of prana shuddhi, which involves breathing in and out through both nostrils together.

• Inhale and exale through both nostrils simulatenously, visualizing the passage of the breath forming an inverted V-shape.

• Continue in this way: four alternate nostril breaths, then one breath through both nostrils.

• In the beginning, the rounds can be counted as follows:

1. - inhale left nostril, exhale right nostril; inhale right nostril, exhale left nostril,
2. - repeat
3. - repeat
4. - repeat
5. - inhale both nostrils, exhale both nostrils, and so on.

• After some practise, the rounds can be counted from 100 back to zero as follows:

     100 - inhale left nostril, exhale right nostril; inhale right nostril, 
              exhale left nostril.

       99  - repeat

       98  - repeat

       97 - repeat

       96 - inhale both nostrils, exhale both nostrils, and so on.

Practice note

       Accuracy in the counting is absolutely unnecessary, and if an error is made, the practice must recommence from 100.  It is very important to keep count of the breaths, because without keeping count, anuloma viloma is altogether too powerful for many aspirants, swallowing up their awareness in the unconscious sphere.

       The aim of the practice is to stimulate ajna chakra on the subconscious, psychic level, and for this awareness must be maintained.

       If you sink into the unconscious sphere, you will only be aware of the vast store of impressions in the unconscious mind, and will completely lose awareness of the practice.

       This awareness is essential for the development of mind control and also for the awakening of ajna chakra to conscious accessibility.

       This practice can also be very well integrated into yoga nidra.

Practice 2:  Trataka (concentrated gazing)

• Sit  in a comfortable meditative asana, in a dark room in which there is no draught or breeze.

• Please a lighted candle at eye level, directly in front of the eyebrow centre, at arm's length.

• Make sure that the wick is perfectly straight and that the flame is motionless.

• Straighten the spine, close the eyes and relax the body.

• Be aware of the physical body only.  Let it become as still as a statue.

      From this time on you should try to keep the body absolutely motionless throughout the whole practice. When you are prepared, open your eyes and gaze steadily at the tip of the wick.  With practice you should be able to gaze steadily at the flame without blinking or moving the eyeballs.  Two or three minutes is sufficient.

       The whole of your consciousness must become centered in the flame, to the extent that awareness of the rest of the body and the room is lost.  The gaze should be absolutely fixed at the tip of the wick.  When the eyes become tired or if they begin to water, close them and relax.

       Do not move the body, but be aware of the after-image of the flame in front of the closed eyes.

       Everyone has looked into the sun or a bright light, and on closing the eyes for a few minutes, has seen the clear impression of that light on the retina of the ye.  Likewise, the after-image of the candle flame will be clearly visible.

       You should practise trataka on this image, holding it directly infront or a little above the eyebrow centre.  Keep the eyes closed.  If the image moves up or down, or from side to side, observe it and try to stabilize it, without straining.

       When you are sure the image has appeared or faded for the last time, then open the eyes and continue to concetnrate on the external candle flame.

       After the last round, gaze into the emptiness for a few seconds then practice palming.

Time of practice

       The best times to practise trataka ae the dark hours of the very early morning or late at night.  At these times, the atmosphere becomes very still and quite, not only the physical atmosphere, but also the mental and psychic atmosphere.  In this stillness, success is trataka is readily attained.

Duration

       Trataka can be practised as time permits, but five to fifteen minutes is the usual period in the beginning, building up to thirty minutes gradually over a period of time.  Two or three minutes per round is sufficient to spend gazing at the flame.

Contra-indications

       Trataka on a flame is not recommended for myopia, astigmatism, cataract or glaucoma.

Benefits

       Trataka has many physical, mental and spiritual benefits.  Physically, it correct eye weakness and defects such as nearsightedness.  Mentally, it increases nervous stability, removes insomnia and relaxes the anxious mind.  When the eyes are fixed and unmoving, the mind become steady and calm.  It helps to develop good concentration and stronger willpower.  Spiritually it awakens ajna chakra.  

Variations:

       Trataka can be practiced on a small dot, the full moon, the rising sun, a shadow, a crystal ball, the nose tip, an image in water, a yantra, darkness, a shivalingam and many other things.

       Those who have a personal deity can practise trataka on his or her form and those who have a guru can practise on his or her photograph.  Trataka can also be practised on one's own image in the mirror, or the eyes of another person.  These should, however, only be done under the guidance of a guru, as there are certain risks involved.  Avoid practising trataka on the sun as the delicate membranes of the eyes may be damaged.

Two divisions of Trataka

       There are two divisions of trataka, bahiranga (outer) and antaranga (inner).  The methods mentioned so far are all part of bahiranga trataka.  Inner trataka (antaranga) is internal visualization, perhaps of a chakra, a yantra or your personal deity.  The eyes remain closed throughout.  One of the best inner objects for concentration is a tiny star or point of light.

Practice 3
Shambhavi Mudra (eyebrow centre gazing) with Om chanting

Stage I: External awareness

• Sit in any meditative pose with the back straight and hands on the knees.

• Look forward at a fixed point, then look upward as high as possible without moving the head.

• Focus the eyes and concentrate on the eyebrow centre.

• Try to suspend the thought process and mediate on ajna.

• Repeat Om, Om, Om with awareness of the sound vibrations at the eyebrow centre into which you are gazing.  

• Each Om should be produced in a soft clear voice, with awareness of every vibration of the mantra in the eyebrow centre.

• Each mantra should be one or two seconds in duration, and immediately followed by the next.

Stage 2:  Internal awareness

• Now the eyes are closed, but the inner gaze remain in the eyebrow centre.

• Begin to chant the mantra more slowly, with full awareness of the sound vibration in the eyebrow centre. 

• Imagine that the sound is being emitted from within the eyebrow centre itself.  Gradually and effortlessly increase the duration of each Om, making its long and continuous.

• The sound should be steady and of an even keys, ending on completion of the breath.

• Then refill the lungs completely breathing through the nose, but do not alter the position of the body or head.

• Begin the next Om, maintaining awareness of the sound emerging from the eyebrow centre.

• Practice for five minutes

Stage 3:  Awareness of sound vibration

• Continue to chant the mantra Om, but become aware of the sound reverberating throughout the body.

• Try to be aware of the sound only, listening to its vibrations emanating from the eyebrow centre and permeating the whole body.

• Do not be self-conscious, but allow the sound to manifest itself fully, maintaining awareness of the vibration of the sound only.

• Practise for five minutes.

• Gradually the duration of the practice can be lengthened.

• Finish off the practice with palming.

Precautions

Do not strain the eye muscles, when they become tired or slightly strained, release shambhavi mudra and relax the eyes.

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Source: Excerpts from the book on "Kundalini Tantra" written by Swami Satyananda Saraswati.

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SAHASRARA CHAKRA

BINDU

       The Sanskrit word bindu  means 'drop' or 'point'.  But the name of the centre we are talking about is actually bindu visarga which literally means 'falling of the drop'.  The drop referred to is amrit, the immortalizing nectar.  It is this particular secretion which maintains the life of yogis who undertake such feats as being buried alive for forty days without food, water or oxygen.  It controls all possible process of metabolism, produces nutrition and the required quantity of oxygen.  Bindu is the seat of this nectar.

Location 

       The location point for bindu is at the top back of the head, where Brahmins have a tuft of hair.  Today Brahmins only keep this tuft of hair to show that they are Brahmins, but traditionally the tuft of hair was pulled tight and twisted, creating tension right on the centre of bindu.  This was the best method of gaining awareness of bindu which incidentally has no kshetram.  Bindu is directly connected with vishuddhi by a particular network of nerves which flow through the interior portion of the nasal orifice passing through lalana (a minor chakra which is responsible for storing and secreting amrit).  Lalana is not a centre of awakening, nor is bindu.  When awakening takes place in vishuddhi it also occurs in bindu and lalana.

       Bindu is a centre of nada yoga.  There is not one particular sound in bindu, but many, many sounds.  When practising nada yoga one should concentrate on bindu.

       Symbolically bindu is represented by both a full moon and a crescent moon.  The full moon is the infinitesimally small drop of nectar and the crescent moon is associated with the phases of the moon.  In the same way that the moon is progressively revealed during the period from new moon to full moon, so immensity of sahasrara behind the bindu can be gradually unveiled through yogic sadhana.  The bindu is drawn on the background of the night sky indicating that the basis of the bindu, the saharasrara, is infinite.  For the awakening of bindu there are no specific practices.  Once vishudhi becomes active it will have a consequential influence on bindu.

SAHASRARA

      The Sanskrit word sahasrara means 'one thousand'.  Although sahasrara is represented by a lotus with one thousand petals, the 'one thousand' literally implies that its magnitude and significance is vast, in fact, unlimited.  Sahasrara is shoonya, the void.  It is difficult to discuss sahasrara for its transcends concepts and words and is beyond experience, for the experience, the experienced and the experiencer are one and the same.  Sahasrara is the merging of consciousness and prana.  It is culmination of yoga, it is yoga itself, the perfect union.  When one gains mastery over sahasrara he becomes free in all states; he becomes rooted in happiness and free from grief and bondage.  With the blossoming of sahasrara the yogi is said to acquire various psychic powers but if he can free himself from attachment to such powers, he may then become the knower of the supreme and acquire every kind of knowledge.

SADHANA FOR ALL CHAKRAS

       Once you have become familiar with the exact location of each chakra, you can start to practise the two advanced techniques which follows:

Chakra anusadhana

       This is one of the first kriya yoga practices which, in english can be translated as 'search for the chakras'.  In this kriya and in other kriyas you are required to move your awareness through two psychic passages called the arohan and the awarohan. The path of these passage is as follows:

Arohan

       Arohan is the ascending psychic passage which starts from mooladhara chakra, travel forward to swadhisthana kshetram in the public area, then travels upward through the kshetrams of manipura, anahata and vishuddhi, then in a straight line to bindu at the back of the head.

Awarohan

       Awarohan is the descending passage which starts at bindu, travels forward to ajna chakra, then down through sushumna in the spine, passing through all the chakra points in turn to finally terminate at mooladhara.

      These two passage ways join at bindu and mooladhara.  They are widely known through the world, especially in mystical circles and healing systems such as acupuncture in which arohan is yang and awarohan is yin.

Technique

Sit in a comfortable meditative posture, preferably siddhasana or siddha yoni asana.  Make the spine erect, relax the whole body and close the yes.

Breathing normally, focus your awareness at mooladhara chakra.

Now ascend your awareness through the arohan passage way passing in turn through swadhisthana, manipura, anahata, vishuddhi, until it reaches bindu.  As you pass through each kshetram, mentally say the name of the centre.

When you reach bindu, immediately let your awareness descend through the awarohan passage to mooladhara.  Mentally repeat the name of each chakra as your awareness passes through it:  ajna, vishuddhi, anahata, manipura, swadhishthana, mooladhara.

This completes one round or circuit of awareness.  You should immediately start a second round by moving your awareness upwards through the arohan passage, again mentally repeating the name of each centre as you pass through it.

Do not make tense efforts to locate the chakra and shetram points.  Let your awareness flow through the centres without effort.  Imagine that each centre is a railway station, and that your awareness is like a train that passes through them without stopping.

The centres should be regarded as though they are part of the psychic scenery.  Alternatively, you can visualize your awareness as a thin silver serpent travelling an elliptical path within the body.  Practice 3 rounds and gradually icnrease to a amximum of 9 rounds.

Altar visualization

Sit in a comfortable cross-legged meditative posture.  Your body should be relaxed but erect, with your head, neck and chest in a straight line.  Eyes closed.

Take your awareness to mooladhara chakra and visualize an altar of fire there.  It is triangular in shape with the flames forming the upper point of the triangle.

You can see the flames rising from the altar and illuminating the whole of the spinal column.  Practise ujjayi pranayma with kchechari mudra for a few minutes.

Now as you inhale, visualize the flames shooting up through sushumna nadi and momentarily illuminating and warming each chakra, then finally passing out of the body through sahasrara.

You must try to hear the steady sounds of the fire.  As you exhale you should try to see and hear the arousal of the flames in mooladhara.

Practise 3 rounds.

Then with each exhalation, either mentally or aloud, and in harmonization with the sounds of the fire, chant the mantra Om.

Notice how it causes the fire to burn brighter.

Prefer a maximum of 7 rounds with the feeling that you are being absorbed in the altar of fire.

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Source:  Excerpts from the book on "Sure-ways of Self Realization" by Swami Satyananda Saraswati.

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AJNA CHAKRA

AJNA CHAKRA

       Our reflection on the psychic centres, begins from ajna chakra.  According to traditions, mooladhara chakra is generally designed as the first chakra since it is the seat of kundalini shakthi.  However, there is another system in which consideration and study of the chakras commence from ajna.

      Ajna chakra is the point of confluence where the three main nadis or forces - ida, pingala and sushumna, merge into one stream of consciousness and flow up to sahasrara, the crown centre.  In mythology, these three nadis are represented by the three great rivers - Ganga (ida), Jamuna (pingala) and Saraswati (a subterranean current which represents sushumna).  They converge at a place called Prayag or Triveni, which is near present day Allahabad.  Indians believe that every twelve years, when the sun is in Aquarius, if one takes dip at the point of confluence, he or she will be purified.  This place of confluence corresponds symbolically to ajna chakra.

       When the mind is concentrated at this conjunctions, transformation of individual consciousness is brought about by the merging of the three great forces.  Individual consciousness is mainly comprised of ego, and it is on account of ego that we are aware of dualities.  As long as there is duality, there cannot be samadhi; as long as you remember yourself, you cannot get out of yourself.

       Although there are experiences of trance in the other chakras, there is no merger of the individual ego with the cosmic ego.  All throughout you find you are trying to assert yourself behind all the experiences you are having, but ida and pingala unite with sushumna in ajna chakra, you lose yourself completely.

      By this I do not mean that you become unconscious. Your awareness expands and becomes homogeneous.  The individual awareness falls flat and you completely transcend the realm of duality.  Therefore, ajna chakra is a very important centre, which you must experience in order to bring about purification of the mind.  Once the mind is purified, the experience and awakening of the other chakras can proceed.

       There is a certain problem with the awakening of the other chakras.  Each of these chakras contain within it a store of karmas or samskaras, which may be both good and bad, positive or negative, painful or pleasant.  The awakening of any chakra will bring to the surface an explosion or an expression of these karmas, and not everybody is prepared or ready to face them.  Only those who are equipped with reason and understanding can cope.  Therefore, it is aid that, before you start awakening and manifesting the great force, it is best to purify the mind at the point of confluence.  Then, with the purified mind, you can awaken all the other chakras.  Therefore, we begin our exposition of the chakra with ajna.

The centre of command

       The word ajna comes from the Sanskrit root which means 'to know, to obey or to follow'.  Literally, ajna means 'command' or 'the monitoring centre'.  In astrology ajna is the centre of Jupiter, which symbolizes the guru or preceptor.  Amongs tge deities, Jupiter is represented by Brihaspathi, the guru of the devas and preceptor of the gods.  Therefore, this centre is also known as 'the guru chakra'.

       Ajna is the bridge which links the guru with the disciples.  It represents the level at which it is possible for direct mind to mind communication to take place between two people.  It is in this chakra that communications with the external guru, teacher or preceptor takes place.  And it is here that the directions of the inner guru are heard in the deepest state of meditations, when all the sense modalities are withrawn and one enters the state of shoonya or void.

       This is a state of absolute nothingness, whee the empirical experiences of name and form, subject and object, do not penetrate.  In this completely static state, the light of the mind is extinguished; the consciousness ceases to function, and no ego awareness remains.  This void state is the same as the death experience, and in order to traverse it the voice or command of the guru must be heard in ajna chakra.

       Of course, if you are new to spiritual life you will not be facing this problem yet, but when it comes you will find it very difficult to manage.  At the moment your problems are just mental - dispersion of mind, worries, anxiety, restlessness etc., but when the night is dark and you have gone very deep in meditation, losing your individual awareness, the only thing that can guide you at this point is the instructions or command of your guru heard through ajna chakra.

       It has also been called 'the eye of intuition', and it is the doorway through which the individual enters the astral and psychic dimension of consciousness.  Perhaps, the most common name for this chakra is 'the third eye', and the mystical traditions of every age and culture make abundant references to it.  It is portrayed as psychic eye located midway between the two physical eyes and it looks inward instead of outward.

       In India, ajna chakra called divya chakshu the divine ye), jana chakshu or jnana netra (the eye of knowledge because it is the channel through which the spiritual aspirant receives revelation and insight into the underlying nature of existence.  It is also called 'the eye of Shiva', for Shiva is the epitome of meditation, which is directly associated with the awakening of ajna chakra.

       It is interesting to note that ajna chakra is more active in females than in males.  Women are more sensitive, psychic and perspective and they are often able to predict coming events.  However, in most people this inner ye remains closed, and though they see the events of the outside world, knowledge and understanding of truth cannot be gained.  In this sense, we are blind to the real possibilities of the world, unable to view the deeper levels of human existence.  

Meaning of world Ajna Chakra

   

       The Sanskrit word ajna means 'command'.  Ajna chakra is the guru chakra.  It is the centre through which the guru communicates with his disciples.  It is also the place where the inner guru resides and directs.

       Ajna chakra has many other names such as the eye of intution, the eye of Shiva, the third eye, to name but a few.

Location

       The location point of ajna chakra is in the centre of the brain at the top of the spine.  However, this is a difficult area to locate, so in yogic practices bhrumadhya, the eyebrow centre is utilized.  Ajna and bhrumadhya are directly connected by psychic passage.  Ajna is also directly linked to the pineal gland.

Appearance

       Ajna chakra is the confluence of the three great forces (ida, pingala and sushumna) which link all the chakras.  Thus ajna is a very important centre which must be greatly purified before one commences to awaken the other chakras.  It is directly connected with mooladhara chakra and if any awakening take place in ajna it is first experience in mooladhara.  Both these chakras contain the inverted triangle shakti.

Function

       Ajna is the centre of wisdom and  intuition.  When this chakra is awakened the mind becomes a perfect instrument, steady, reliable and free of all attachments.  Willpower becomes very strong and all goals are achieved.  One gains full control of his prana and can distribute it to all parts of his body and outside at will.  With the awakening of ajna, siddhis (psychic powers), are likely to manifest in accordance with one's mental tendencies.

Manas chakra

       The tattwa [principle] and karmendriya of ajna is mind [manas].  

Petals

       A silver coloured lotus with two petals represents ajna chakra.

Yantra

       The yantra is clear circle.

Mantra

       The bija [seed] mantra is Om.

Vehicle

       The vehicle of ajna is nada, unbroken sound.

       Whether directly or indirectly, almost all yogic practices are concerned with awakening ajna chakra.  The following will simultaneously develop sensitivity to the location of ajna and bhrumadhya; trataka (steady gazing) on a candle flame, chidakasha dharna, shambhavi mudra (gazing at space between eyebrow).

Shambhavi Mudra (eyebrow centre gazing)

Sit in any comfortable meditative pose.

Close the eyes and relax the whole body.

Look forward at a fixed point.

Then without moving the head, look upward and inward, focusing the eyes at the eyebrow centre.

Hold the gaze for only a few seconds at first.

Release at the slightest sensation of strain.

Close your eyes and relax them.

Concentrate on this centre and let your thoughts dwell on teh supreme consciousness, your inner guru.

Start with 5 rounds and gradually increase upto 10 over a period of time.

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Source: Excerpts from the book on "The Sure ways for self-realization" by Swamy Satyananda Saraswati.

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VISHUDDHI CHAKRA

VISHUDDHI

       The Sanskrit word vishuddhi means 'purification', therefore this chakra is usually translated as the 'purification centre.  It is the centre that purifies and harmonizes all opposites.  Vishuddhi is often called 'the centre of nectar' because it is the level of being where poison and nectar, good and bad, etc., are united into a common experience of bliss.

Location

       Vishuddhi location point is situated in the spine directly behind the throat pit and the kshetram is in the throat where the thyroid gland is situated.

Function

       Awakening of vishuddhi chakra is responsible for the  maintenance of health, youth and longevity.  When vishuddhi is functioning, degenerated tissues become rejuvenated and disease will not manifest.  One can also completely overcome the need for food and drink.

       Vishuddhi chakra is responsible for picking up the thoughts from the minds of others.  Although people are not aware of it, vishuddhi is actually the centre where the thought waves are received and conducted to the respective centres in the brain.

       Vishuddhi is the centre where one is ready to accept the world for what it is, taking the good with the bad.  The nectar and the poison are both consumed and there is no ill effect from the poison.  One will be able to perceive the sense and intelligence behind all happenings and will be able to flow with the current of life.  He becomes compassionate, peaceful and full of bliss.  It is said that a person who has activated vishuddhi chakra knows all the scriptures without needing to read them. 

Symbolism of Vishuddi 

       The tattwa (principle) of this chakra is ether (akasha).  Vishuddhi is closely related to the sense of hearing and the karmendriya or organ of action is the vocal cords.
 

Appearance

       Vishuddhi chakra is represented as a purple lotus with sixteen petals.

Yantra

       The yantra is a circle, as white as full moon.

Mantra

       The bija [seed] mantra is ham.  

Animal

       The animal which serves as the vehicle of vishuddhi is a pure white elephant.

Jalandhara Bandha (throat lock)

Sit in any meditation posture which allows the knees to firmly touch the floor.

Place the palms of the hands on top of the knees.

Close the eyes and relax the whole body.

INHALE slowly and deeply, and retain the breath inside.

While retaining the breath, bend the head forward and press the chin tightly against the chest.

Straighten the arms and lock them firmly into position.

Simultaneously hunch the shoulders upwards and forward.

This will ensure that the arms stay locked.

Hold this position for as long as you can comfortably retain the breath.

Then relax the shoulders, bend the arms, slowly release the lock, raise the head and exhale.

This is one round.

Practise 3 rounds and gradually increase to 10 rounds.

All your breath to return to normal after each round.

Vishuddhi Dhyana

Focus your awareness at vishuddhi kshetram.

As you inhale imagine that the breath is coming in through vishuddhi kshetram and passes through to the chakra in the spine.

As you exhale chant the mantra ham continuously and rhythmically until the exhalation is complete:  ham-ham-ham-ham-ham and send the mantra forward to vishuddhi kshetram.

Concentrate fully on the sound of the mantra and feel its vibrations resonating in vishuddhi.

Visualization

Become aware of chidakasha and an infinite space.

Visualize an elephant manifesting in this space.  A huge white elephant...snow white elephant symbolizing purification of the grosser aspects of one's nature.

Now visualize a circle...white...like a full moon...A white circle...yantra of vishuddhi chakra and the elephant either.

Expand your vision outward.  See vishuddhi as a purple lotus.  A purple lotus with sixteen petals.  

Slowly the lotus begins to turn...sixteen purple petals going around and around... spinning lotus...whirling vortex of primal energy.  

See yourself being drawn onto this spinning whirlpool of energy.  

Merge into it and feel its energy pulsating through your body.

When this vision fades, become aware of your natural breath.  

Awareness of your body and its surroundings.

Chant Om 3 times, then slowly open your eyes.

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Source:  Excerpts from the book on "SURE WAYS TO SELF-REALIZATION" by Swami Satyananda Saraswati.

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MANIPURA CHAKRA

MANIPURA

Introduction

       The Sanskrit wold mani means 'gem' or 'jewel'; the word pur means 'city'.  Therefore the word "manipura" means the "city of jewels'.  It is so called because of the intensity of the pranic energy of this centre.  The physical location point for manipura chakra is in the middle of the spine directly behind the  navel.  Manipura kshetram is exactly at the navel.

       Manipura chakra is the centre of prana within the human framework.  It is often called the 'sun chakra' as it radiates and distributes pranic energy of life throughout the entire body.  It is also compared to a blazing fire as it burns up and assimilates the energy in food.

       Contrary to the tantric-yogic concept, Buddhists regard manipura as the seat of kundalini.  In reality, kundalini can be regarded as residing in all the chakras.  Tantra and yoga regard spiritual life, or expansion of awareness, as commencing at the level of mooladhara.  On the other hand, Buddhists ascertain that man's consciousness begins to expand from manipura chakra.  They consider the two lower chakras to belong to the higher ranges of animal life, whereas manipura chakra marks the beginning of the evolution of the higher man.  Once consciousness is established in manipura it is confirmed awakening; there is no danger of downfall.  At the level of mooladhara or swadhisthana, consciousness is liable to recede.

       Manipura is the centre of self-assertion.  One becomes  dynamic and energetic and tends to dominate situations and other people.  There are many who function at this level.  They see all things and all people as a means of providing personal power and satisfying their worldly ambitions.  This is expressed in the predominant motive of gaining wealth and a great deal of respect.  It is at this level that people seriously begin to question their attitude towards life and their place in the scheme of existence.

Symbolism

       Manipura is symbolic of fire (agnic) principle [tattwa] and is closely related to the sense of light and movement of the feet.  

       Manipura is represented as a bridge yellow lotus with ten petals.  

Yantra

       The yantra is a red triangle and inside the triangle is a blazing sun.  

Mantra

       Ram is the bija mantra.  The animal serves as the vehicle of manipura is a ram, symbol of assertiveness and energy.

       According to hatha yoga, the practice of trataka will awaken manipura chakra because of its connection with the eyes.  One should remember that any practices concerned with developing awareness of manipura chakra will greatly benefit digestion.

Uddiyana Bandha (abdominal contraction)

Sit in siddha/siddha yoni asana or padmasana with the spine erect and the knees in contact with the floor.

Place the palms of the hands on the knees.

Close the eyes and relax the whole body.

Exhale deeply and retain the breath outside.

Perform jalandhara bandha.

Then contract the abdominal muscles as far as possible inwards and upwards.

This is the final position.  Hold this lock for as long as possible without creating any strain.

Slowly release the stomach muscles, then jalandhara bandha and inhale deeply.

This is one round.  Practice 3 rounds and gradually increase to 10 rounds over a few months.

Manipura Dhyana

Focus your awareness at manipura kshetram.

Now as you inhale imagine you are drawing the breath in through the navel and send it up the front of the body to ajna chakra.  

As you exhale chant the mantra ram on a low note.  

Chant continuously and rhythmically until exhalation is complete:  ram-ram-ram-ram.  Feel the mantra travelling down from ajna through the spine to manipura chakra.

This is one round.  Practice 13 rounds.

Visualization

Become  acutely  aware of manipura chakra.  Continue to inhale through the navel and as the breath ascends to ajna try to visualize it as a pranic light.  White streaks of light, experienced like a current of energy charging the upper portion of the body.  As you exhale visualize this pranic energy descending through the spine to manipura chakra.  Practice 7 rounds.

Then take your awareness to chidakasha.  Witness your feelings, thoughts and any sensations in the body.

Now imagine a ram manifesting in chidakasha.  A strong robust ram, kicking his hind legs out behind him.  A ram... symbol of energy and assertiveness.

Now flash to a red triangle... simple red triangle...red triangle...yantra of the fire element.

Within the triangle is a blazing sun.  A very bright sun, radiating heat.  Try to see this sun and feel its energy and warmth.

Take your attention from this blazing sun and see manipura as a bright yellow lotus.  A bright yellow lotus with ten petals.  Slowly the lotus begins to turn...ten yellow petals going around and round...spinning lotus...whirling yellow vortex of primal energy.

See yourself being drawn into the spinning whirlpool of energy.  Merge into it and feel its vibrant energy pulsating through you. After sometime this vision will fade.

Then become aware of your natural breath.

Awareness of your body and its surroundings.

Chant Om 3 times, then slowly open your eyes.

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Source:Excerpts from the book on "Sure Ways of Self realization" written by Swami Satyananda Saraswati.

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Swadhisthana Chakra

SWADHISHTHANA

       The Sanskrit word "swa" means 'one's own' and 'adhishthana' means 'dwelling place, residence'.  Therefore, swadhishthana means 'one's own abode'.  The physical trigger point of swadhisthana chakra is at the base of the spine, at the coccyx (tail bone).  If you place your hand on the bottom of the spine you will feel a small bulb just above the anus.  This is the coccyx bone and the location point for swadhisthana chakra.  Swadhisthana kshetram, or contact centre, is at the level of the pubic bone in front of the body.

Swadhishthana - Home of Shakti

       It is said that swadhisthana chakra was once the seat of kundalini but there was a fall and kundalini descended to mooladhara.  Swadhisthana was the original home of shakti.

    Swadhisthana has a very strong connection with the unconscious mind and its storehouse of samskaras (mental impressions).  It is said that all one's karmas from past lives, previous experiences and impressions are locked away in the centre of the brain which is connected to this chakra.

       Swadhisthana is the centre where one is primarily concerned with seeking pleasurable sensations and instinctively motivated to obtain pleasure through the sense organs in the form of food, sex, wine, etc.  It differs from mooladhara in that here, material objects are sought in order to satisfy the need for security, but with swadhisthana chakra the emphasis is on enjoyment of the pleasurable sensations associated with material objects.  In swadhisthana, samskaras will manifest themselves in the form of overwhelming craving for food, sex, stimulants etc.

Symbolism

      Swadhisthana is a symbolic of the water (apas) principle [tattwa], and is closely related to the sense of taste.  The karmendriya is the kidneys and sex organs. 

     Swadhisthana is represented as a six-petalled vermilion colored lotus.  The yantra is a white crescent moon and the bija mantra is vam.  The crocodile serves as the vehicle for swadhisthana chakra. It represents the subterranean movement of the karmas and is also the symbol of the unconscious, unformed karmas.

Vajroli/Sahajoli Mudra (thunderbold / spontaneous psychic attitude)

Sit in a siddhasana / siddha yoni asana or any comfortable meditation posture in which the heel presses against the perineum.

The head and spine should be straight.  Relax the body and close the eyes.

Bring your awareness to swadhisthana kshetram.

As you INHALE try to draw sexual organs upwards by pulling and tensing the lower abdomen and contracting the urinary system.

This contraction is similar to which is made when controlling the urge to urinate.

When you have inhaled fully the contraction should be complete.

You will feel the testes or the vagina moves up a little.

HOLD the breath and HOLD the concentration for as long as as is comfortable without causing any strain.

Now as you EXHALE, slowly, with complete awareness and control, release the contraction and let the whole body relax.

This is one round.

Allow the breath to return to normal after each round.

Practice 3 rounds.  

Slowly increase the number of rounds to 10 to 15.

Swadhisthana Dhyana

Focus your awareness at swadhisthana chakra.

Now BREATH in DEEPLY.  As you EXHALE, CHANT the mantra vam on a low note.  CHANT Continuously and rhythmically until exhalation is complete: vam-vam-vam-vam-vam.  

Run one repetition into another in a mala or rosary of unbroken sound and feel the vibration resonating in swadhisthana.

This is ONE round.

Practice 13 rounds.

Become acutely aware of swadhisthana chakra.

Now try to imagine a CROCODILE.  A huge crocodile floating on the surface of still water.  Its eyes are half closed and it looks as though it may be sleeping.  Try to see this crocodile clearly.

Now flash to a WHITE CRESCENT MOON and a dark sky... a white crescent moon and a few twinkling stars shining out from a black sky...  A great expanse of water below... A white crescent moon above a great expanse of water.

EXPAND your vision outward.  See swadhisthana as a vermilion colored lotus.  A vermilion lotus with six petals.  Slowly the lotus begins to turn...six vermilion petals going around and around...spinning lotus...whirling vortex of primal energy.

See yourself being drawn into this spinning whirlpool of energy.

Merge into it and feel its vibrant energy pulsating through YOU.

When this vision has faded, become aware of your natural BREATH.

Become fully aware of your physical body and its surroundings.

CHANT OM 3 times, then slowly open your eyes.

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Source:  Excerpts from the book on "Sure Ways to Self-Realization" by Swamy Satyananda Saraswati.

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