Inner Silence - Antar Mouna - Guided Meditation Technique

       Antar Mouna means 'Inner Silence'.  Antar Mouna is a series of guided meditation techniques that progressively cultivate witnessing, mindfulness and ultimately, self-awareness.  

• Witnessing is the ability to remain self-aware and aware of the mind at the same time.
• Mindfulness is the ability to remain aware and present in each moment.
• Self-awareness results in self-knowledge and a sense of purpose.

       Antar Mouna teaches you the two most important elements to develop your mind take the first steps towards self-mastery.  It empowers you to:

• Better manage your thoughts, emotions, memories, desires and attitudes.
• Deal with and prevent anxiety, depression and cognitive decline.
• Clean the mind of old toxic thoughts and emotions.
• Access your innate resilence, intelligence and intuition.
• Develop authentic self-confidence.

       Antar Mouna is the foundation of yoga psychology and yoga therapy.  Mindfulness is scientifically recognized as a psychological intervention for stress, anxiety and various mental illness.

       Antar Mouna is a technique that empowers you to attain enlightenment by showing you how to disentangle yourself from an overactive mind.  The practice leads to an enlightening experience of deep inner silence and self-awareness.

      Swami Satyananda Saraswati of the Bihar School of Yoga, India, created 6 stages to Antar Mouna.  It is essential to master these stages prior to the more advanced and demanding stages.

Antar mouna Stage 1:

Teaches you to become aware of sensations in order to deeply relax the mind and to go within yourself without sleeping.

Antar Mouna Stage 2:

Teaches you to remain self-aware while passively observing the mind.  This allows you to remain relaxed when disturbing thought and emotion arises from the subconscious mind or while facing challenging situations.

What is Antar Mouna - Inner Silence?

       The Sanskrit word mouna means 'silence', and antar means 'inner'.  Therefore, the English name of this practice is "inner silence" and it is a great sadhana designed to make the aspirant aware of their inner silence as well as the inner noise which generally prevents one from knowing the silence.

       In our daily life our minds are almost continually externalized.  We see and hear only what is going on outside of us, and we have little understanding of the events  taking  place in our inner environment.  The practice of antar mouna is designed to turn this around, so that for at least a short period we can see the workings of our mind and understand them.  In reality antar mounta is one of the few "permanent sadhanas" which can be practised spontaneously all the twenty-four hours of the day by anyone who is really determined to know oneself.  By maintaining awareness of one's internal environment, thoughts, emotional reactions, etc., one can speed up one's personal evolution to the utmost degree.  It will make one understand the workings of one's own rational and irrational mind, as well as giving one an understanding of what make other people tick.

       The technique for the meditational practice of antar mouna is the first step toward attaining this permanent state of inner understanding.  Although it is to be practised for a maximum of one hour a day, its effect carry on after the practice is over and one will automatically start to know his own 'hidden side' and to see how he is reacting to life's situations in the clear and honest manner.

Stages of antar mouna

       The practice of antar mouna is sub-divided into number of stages.  The first stage of the technique is to be aware of all the outside sounds and occurrences that are going on around you.  The second stage is to withdraw oneself from all outside stimuli and to be aware only of the workings of the mind: what it is thinking, how it is reacting and what images are coming from the subconscious.  The third stage is the conscious creation for thoughts, which is followed in stage 4 by awareness and dissolution of spontaneous thoughts.  Stage 5, the last practicable stage, it is the suppression or removal of all thoughts, or the awareness of shoonya (the void), followed in stage 6 by the state of spontaneous meditation.

       Antar mouna is a complete training system for the awareness process; it teaches one how to know the processes of the mind and ways in which one can bring them under control.  It can e practised at any time by simply reflecting on the question, "What am I thinking?  What is occurring now in my mental sphere?"  When practised many times daily, this witnessing process becomes an automatic occurrence continuing by itself and showing you who you are, what you are doing here and where you are going.  It can truly be said that in this practice through the awareness of inner noise you will come to know the voice of silence, the golden sound that sings of eternity.

Antar Mouna - Inner Silence - Guided Meditation Techniques

Stage I:  Awareness of external stimuli.

The practice of antar mouna begins.

Please close your eyes and keep them closed throughout.

The asana is steady, the position is steady, the eyes are closed, the spinal cord is erect.

"I am prepared for inner silence" - this should be the mood of the mind.

Preliminary practice is not awareness of internal things, but awareness of external sensual experiences, different sounds, different sensations, different sensual experiences.

Concentrate on the external sounds and sensations, not at all considering them to be disturbances in concentration.  

With absolute concentration, with total external awareness do this practice until you find a change of atmosphere in your mind.

Don't fight with your senses, do not struggle with your sense expressions and sense experiences but become aware or become a spectator of them.

You should be aware.

You should also awaken the awareness of 'I am aware, I am hearing, I am aware that I am hearing Swamiji speaking'.

In this way the mind and the senses should be trained to become undisturbed by the sensual experiences. 

Neither the sound nor the taste nor the touch or anything else should disturb you at any cost.

Inspire of the fact that you hear the outer sounds or that you experience different sensations in your physical body, such as itching, laziness, scratching and so on, you should not be disturbed by them.  This particular aspect of sadhana is known as pratyahara, the fifth step of raja yoga.

Pratyahara means withdrawal of the senses, as hinted by Lord Krishna in the second chapter of Gita.

"Even as the tortoise withdraws its body within the framework of the shell, in the same manner the senses should be withdrawn."

Not by force but by a technique the senses should be withdrawn from the respective objects of the senses.

The senses should be calmed down by the drashta or sakshi attitude.

The senses should be calmed down by the attitude of "I am witnessing the experience of hearing and I am aware of the sound, the music of birds."

'I' is the third thing in this process.  

First is the ears, second is the object of experience, the sound, the music of the birds, and third is I, who is the spectator, who is the witness of this process of sense experiences.

Then in this way you should distinctly and deeply and intensely, with classification, develop this threefold awareness in the first stage of antar mouna.

The experiencer, the object of the experience and the seer of both.

The subject and the object, the ears and the sound, the eyes and the form, the skin and the touch, the tongue and the taste, the nose and the smell.

This should be witnessed properly, without any sense of disturbance.

This is the introversion of your sense experiences  and this you should do at any time, not at all hating the outer experiences, but looking at them with drasta bhava, with the attitude of a witness.

You will find within a few moments there is an atmosphere of calm, tranquility and peace, and then you will be ready for meditation.

This is for your homework for today.

Please practice it at home, at night, in the evening or in the day time; in the car or in the rickshaw; wherever you are, amidst your friends or alone.

Do not wait for calmness and silence.

There will be noise, there will be disturbances, the body will shake but you must develop the dharma of the calm and silent witness.

Stage 2:  Awareness of spontaneous thought process

The second stage of antar mouna consists of becoming aware of your thinking process.

You should become aware of thoughts, the spontaneous thought process, thoughts that come and go of their own accord.

You don't have to bring in a thought flow.

Let it come spontaneously and let it go of its own accord.
You must remain a silent witness of every thought that is going through your mind.

When you become aware of a particular thought you will have to say to your mind, 'Yes, I am thinking about this and that.'

If the mind supposedly become free of thought you should try to become aware of that state also.

There can come a stage of thoughtlessness even in the case of a beginner.

You are looking at the process of your thoughts and you are bound to be sure of the thoughts that are passing through.

You should remain alert all throughout, and the form of this is not to check the thoughts but to know the thoughts.

If sometimes you become absent minded and then you revive your consciousness, say to yourself,
'Well, I became absent minded for sometime and during those moments I was thinking of this and that.'

But please try to be aware of all thoughts that are spontaneously coming up, that are manifesting on your conscious plane.

They may be good thoughts, or they may be bad thoughts, but those thoughts do not come from anywhere outside.

They are expressions of your inner personality, they are expressions of yourself.

In the first kriya, in the first practice, the sense experiences came from outside.

Here, in this kriya the thoughts are manifestations or expressions of your inner self.

So therefore when you are able to see your own thoughts, you are able to know the content of your personality.

If bad thought do not come to your conscious mind continually, it mean that either you have become a liberated sage or only that the suppression is still there and the said suppression is too tight, the suppressions of the subconscious mind are not released.

Therefore, remember that you are an aspirant.

Remember you are a practitioner of dharana.

Remember you are a practitioner of pratyahara.

Bad thoughts and good thoughts will come.

They should come and you must bring them up.

If they come, please look at them differently, with absolute detachment, as a witness or as a spectator.

This is the second stage of antar mouna.

It is the practice of pratyahara in Raja Yoga.

The first step in Raja Yoga, is yama, then niyama, then asana, then pranayama and then comes pratyahara.

Pratyahara means return, pratyahara means retreat, pratyahara means withdrawal.

Please listen with absolute attention.

When bad thoughts come to your mind, do not stop them; immediately become alert, become aware that you are thinking of murder, of revenge, of robbery and so on.

If bad thoughts come to you and you set them aside, if you don't want to observe them, if you suppress them, they will come to you with greater force next time.

Stage 2:  Awareness of spontaneous thought process [Short Practice]

Sit or die down comfortably.

Don't create any mental inhibition, don't withdraw your mind.

Don't hate any experience, don't love any experience, don't react to any experience.

Don't react to any desirable experience, thought or feeling.

Let the sense capacities flow in freedom.

Don't withdraw the mind from disturbances, but follow the disturbances of thought, sound or any kind of disturbance.

Thoughts are stimulated and spontaneous from the depth of your mind. 

Thoughts without stimuli, or thoughts with stimuli from outside sounds.

Listen to any disturbing sound and follow it with awareness and concentration.

Follow every thought as a witness, as if you are looking from one corner of your brain.

'I am thinking... I am listening.... I am having this sensation.'

Keep on listening, seeing, witnessing the process of your concentration.

You will find thoughts coming-up, unstimulated, unagitated, from the very depth of your past. 

Meaningless, insignificant thoughts, in the form of a glimpse or in the twinkling of an eye.

Unless you are a careful witness, it will not be possible for you to follow the swift speed of your consciousness.

You will follow the free flow of your consciousness.

Spontaneous, desirable, undesirable.

Sometimes there is a mental block and no thoughts come.

It means that consciousness is not manifesting itself.

The mind goes on thinking.

Even now you are thinking, although you do not see it.

There is a veil put over the thought process.

Tear it off and find thought after thought.

They belong to past, present, different associations, like lightning.  

When a thought comes, see it and register it in your mind.

Many thoughts you don't want to remember, you want to escape from.

This is natural.

To escape from the thought is our psychological nature.

Memory or past; everything is suppressed.

If the veil is removed, it can manifest itself, and when it works in freedom there is joy and happiness.

If the past expresses itself while you are practising detached witnessing, you become free from agony and other reactions.

Most important is to see yourself.

One - allow freedom.

Two - see yourself.

The whole process of manifesting, of course.

Don't oppose any thought, don't hesitate, don't suffer from any thought of guilt.

Free thinking but vigilant seeing.

You are no the thought, but you are the witness of the thought.  Absolute detachment.

Don't associate yourself with any thought, keep yourself separate, as a seer of thoughts, as a beholder of experiences.

You are not the thought, you are not the energy of your consciousness  you do not hate any thought, you do not love any thought, you do not like any thought, and you do not dislike any thought, but allow them to manifest.

You do not see yourself thinking.

It is difficult to see yourself thinking

It is easy to think unconsciously; it is difficult to think consciously.

The thinking process is spontaneous.

Sometimes the process is stimulated by external influences.

Spontaneous thoughts come from the very depth of your personality.  

Withdraw the curtain of inhibition, then the thoughts come spontaneously.

But if they don't come spontaneously, then we shall stimulate the thinking process.

When the consciousness manifests itself freely, when the curtains of the inhibitions are fully or partially withdrawn, then first the horrible thoughts will come.

Good thoughts will come later.

If they come in the beginning, they come on account of your social behaviour or environment, because you have been taught to be good, merciful, etc., but this is not a true manifestation of your consciousness.

That is the negative face of your consciousness, your personality, your past; it has to come out and if not in thoughts, then it comes out in actions.

Don't be shy or tense; remain as a witness of the whole process.

Don't identify yourself with any thoughts, remain a witness, apart.

It may be the feeling of sleep, or drowsiness, any thought from outside, or the thought of this sound.

Always say, 'I am a witness of what I hear, of thoughts passing in my mind, feelings of whatever, or the thought of the practice.'

Be a witness of any thought, of any silly thought.

Constant awareness of anything happening in and outside you, in your consciousness or in your subconsciousness.

In you the the witnessing consciousness, in you the ever alert consciousness of witnessing thoughts.

The more you come to that inner consciousness, the more you become that beholding.

If you are able to awaken the inner consciousness in the form of a witness, then nothing in your mind will go unnoticed.

Even the flickering of your eye or scratching of the body, or the slightest thought, everything will be noticed by you.

If you will be able to keep your inner consciousness alert, then no phenomena concerning you will go unnoticed.

No thought, no feeling; consciousness  unconsciousness and subconsciousness will be unfolded to you; your whole consciousness will be unfolded to you.

The most important things are to keep the inner consciousness constant, and that you yourself should manifest thoughts, feelings, senses and processes.

The inner consciousness must be constantly vigilant, should watch peace, agitation, disturbance, desirable and undesirable thoughts.

You must behold all feelings, all thoughts, all dimensions of consciousness.

Anything your mind can comprehend, your inner consciousness must be constant beholder of that.

And if the thoughts stop in a mental block - nothing comes, then you must behold that nothing is coming.

Any painful situation which might come up, witness it.

Register constantly what you see, hear, know, feel, "I know, I feel, I hear, I see', and so on.

This will be a truly wonderful experience of self-purification, self-witnessing and self-analysis, free mind and alert consciousness.

Go on thinking and beholding, open the door of your thoughts, open your subconscious mind, go on seeing it.

Now withdraw your mind from freedom because the practice of antar mouna is over.

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Source: Excerpts from the book on Meditations from the Tantras by Swami Satyananda Saraswati, Bihar School of Yoga.

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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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ANAHATA CHAKRA

POSITION OF ANAHATA CHAKRA

       The Sanskrit world anahata means 'unstruck' or 'unbeaten'.  Anahata is the centre of unbeaten sound.  It is a cosmic sound which is continuous and in not caused by two objects hitting each other.  The physical trigger point of anahata chakra is in the spine directly behind the centre of the chest, in line with the heart.  Anahata kshetram is at the heart.

       Anahata chakra is considered to be the seat of Shiva and Shakti.  These two great forces are depicted in anahata as an upright and an inverted triangle.  They are interlinked, indicating that they are in union.  The result is this union is expressed in creativity.  Anahata is connected with that particular part of the brain which is responsible for all kinds of creative and artistic ability.  When one is at the level of anahata he expresses greater creativity, whether in the field of science, art, music, writing or whatever.

       It is said that in this present age, the people of the world are passing through a phase of anahata.  It means that anahata chakra has begun to function in many, many people.  Being the centre of emotions, anahata is very powerful.  When one creates an image in his mind he can visualize it in anahata.  When a mantra is chanted its vibrations should be felt resonating through the body from anahata.

Anahata - wish fulfilling centre

       According to tantric scriptures, anahata is the wish fulfilling centre.  When a person is at the level of anahata he finds he attains all that he hopes for, and if he makes a resolve it is certain to come true.  One must be very careful that his thoughts are pure and positive.  However, it is highly unlikely that anyone with evil intentions could rise to this level.

       Anahata chakra is the centre where one begins to love everyone and all things  unconditionally.  Tolerance develops and all things are accepted and loved for what they are.  One realizes that although people and objects may have gross aspects and differences, they really are embodiments of perfection.

Symbolism behind Anahata Chakra

       Anahata is a symbolic of the air (vayu) tattwa [principle] and is closely related with the sense of touch or feeling and with the movement of the hands.  It is represented as a blue lotus with twelve petals.  

Appearance - Yantra

       The yantra is a six pointed star formed from the two interlaced triangles.  The inverted triangle is the symbol of Shakti (creativity) and the upright triangle is Shiva (consciousness).  

Seed Mantra

       The bija mantra of anhata is yam.  

Animal

       The animal which is the vehicle of anahata is a black antelope symbol of alertness and mercy.  An antelope is also noted for its fleetness.  

       In many systems anahata is commonly represented by a lake with a tree growing in its centre, or by a blue lotus on the surface of a huge lake.

Anahata Shuddhi

       Sit in a comfortable cross-legged posture with the spine erect and the eyes closed.  Take your awareness to the centre of the chest and witness its expansion and contraction with each inhalation and exhalation.

       As you inhale, feel the breath being pulled from anahata's location point in the spine through to anahata kshetram at the front of the body.  

       As you exhale, feel the breath being pushed inwards through the kshetram to the chakra in the spine.  Try to feel the exact location of the chakra and kshetram.  Continue for about 5 minutes.

       Then synchronize the mantra Om with the breathing process:  om with inhalation, Om with exhalation.

       Feel the breath and mantra pierce the chakra and kshetram with each inahalation and exhalation.

       Continue in this way for about 10 minutes.

Anahata Dhyana

       Focus your  awareness  at anahata chakra.  Now breathe in deeply.  As you exhale, chant the mantra yam continuously and rhythmically until exhalation is complete.  Chant yam-yam-yam-yam and feel the vibrations resonating in the heart.  Practise 13 rounds.

Visualization

       Now try to imagine an antelope.  A black antelope, very swift and alert.  Antelope... a symbol of gentleness, certainty and fleetness.

       Now flash to a six pointed star..a smoky coloured star with six points.  A star...formed from two interlaced triangles.  A triangle pointing upwards...symbol of Shiva highest consciousness.  An inverted triangle...symbol of Shakti, the creative force.  See these two triangles interlaced...a star... Shiva and Shakti in union.

       Awareness of an infinite darkness in chidakasha..  The darkness of night... Amidst the darkness there is a feeble light...the light of a candle.  Concentrate on the light of this flickering candle.

       Now imagine you are walking through a garden...a large garden...a very beautiful...many trees...many flowers.  A very colorful garden...very soft grass beneath your feet...a gentle breeze caresses your skin...  In the centre of the garden is a large lake...a large lake of still, clear water.  In the middle of the lake is a tree...it is growing out from the water.  Concentrate on this tree and make a resolve.  Make a positive resolve and repeat it 3 times.

       Visualize the lake once again.  You will notice a blue lotus... a blue lotus with blue 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 vibration energy pulsating through your body.  When the vision fades, become aware of your natural breath.  Now 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 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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