Bandhas and Chakras

The Five Pranas

Prana, in its capacity of the life force in breath, takes five separate forms. These five
vital forces (pancha prana) breathe life into your body:
1. Prana (up-breathing) is inward and downward motion. Seated in the heart (anahata
chakra), it governs respiration, swallowing, and movements of the gullet. Prana
resides in the eyes and ears, operates in the heart and lungs, and moves in and out
of your nose.
2. Apana (down-breathing) is downward and outward motion. Seated in the anus
(muladhara chakra) it governs excretion and the kidneys, bladder, genitals, colon and
rectum. It is responsible for flatulence, ejaculation, conception, childbirth, defecation
and urination. It regulates the sense of smell, makes the body stable, and its range of
influence is from the navel to the rectum.
3. Samana (on-breathing) is horizontal motion. Seated in the navel (manipura
chakra), it maintains digestive fire and regulates stomach, liver, pancreas and
intestine. its realm of activity extends from the heart to the navel. Samana carries
the grosser product of food to Apana for excretion, and brings the subtler material to
the extremities. The word samana means "equaliser".
The ancient scripture Yoga Sutras says "By conquering the vital force called Samana,
effulgence is acquired." By developing Samana Vayu (current, impulse, vital air), all
parts of your body are properly nourished, and the energy supplied by food is evenly
distributed. By controlling Samana, you gain charisma and a powerful aura. It is said
in the scriptures that "seven lights" proceed from Samana.
4. Udana (out-breathing) is upward and outward motion. Seated in the throat above
the larynx (vishudda chakra), it regulates falling asleep, controls all automatic
functions in the head and maintains body heat. Udana is responsible for speech,
music and humming. At the time of death Udana separates the astral body from the
physical body. By controlling Udana, levitation can occur. Udana is responsible for
"kundalini" rising up your spine.
5. Vyana (back-breathing) is circular motion, a combination of Prana and Apana, by
which these two are held. All- pervading and moving through all the nadis, it controls
the circulatory, lymphatic and nervous systems, directs voluntary and invountary
movements of muscles, joints, tendons and fascia, and keeps the body upright
through unconscious reflexes. Vyana is responsible for blood flow and lymph
detoxification, sweating and coordination of all systems. The word Vyana means
"pervading one"
Ajna Bandha: the Third eye or Ajna Chakra
Ajna Bandha: Not discussed in the classical hatha yoga literature except as a mudra.
It is the most subtle of all the bandhas moving the distilled energy of all the other
chakras in a fine line into crown (sahasrara). When it is done spontaneously, it is
characterized by the eyes moving up and back into the third eye, the eyelids lightly
quivering, the eyebrows slightly raising, the tongue spontaneously in khechari mudra,
the nostrils lightly flaring, the ears slightly elongating and raising, the condyles at the
back of the neck unwinding, the jaw naturally dropping long. In addition a

spontaneous puckered smile forms on the tightly closed lips and internally there is
perceived a translucent effulgent energy interface at the third eye sometimes
producing a slight external quivering at the forehead region.
In meditation and mudra practice ajna is usually activated lastly after all the other
bandhas are implemented, raising the energy up out of the lower and middle
sushumna, removing any blockages to the crown., and in this way it completes the
siva/shakti circle. It will help in pranayama as to complete the final journey of the
prana after the retention (kumbhaka), both after the inhalation (puraka) and
exhalation (rechaka). It should never be forced, but rather practiced as a cooperation
and allowance for these energy vectors to occur.
Ajna bandha energetically interlocks, inter-connects, and intelligently opens creative
dialogue between the throat chakra, talu chakra, third eye, and sahasrara permitting
the energy to synchronize and flow inward and upward re-forming the sacred link
between creation and creator in effulgent and trans-conceptional embodied Love.
With all the chakras energetically linked and interconnected through the bandhas the
crown and root are re-united, heaven and earth, the groom and bride, the right and
left, spirit and nature, Kether and Malkuth. Here we rest in the healing eternal waters
that bathe and nurture all.

JALANDHARA BANDHA
To activate the connection between crown and root (sahasrara and muladhara),
jalandhara bandha aligns the head with the body, spirit and nature, assuming that
the other two bandhas are already accomplished. Literally jalandhara means the
place of water or the jala can connote a web or screen, but as in so far that the
bandhas are subtle energy gates, a more accurate implementation of the term, is the
place where the liquid inner soma juices (endocrine substances) becomes turned into
nectar (amrita) producing bliss.
This is the realm of Rudra Loka (Shivas Place) and thus the energy is brought up
from the heart, through the throat into the crown where the Rudra (Siva) Granthi is
pierced. Here the gates and channels between heaven and earth and opened and
they become expressed in human form.
Shiva is most often expressed as pure consciousness -- the destroyer of dualistic
conceptual thought and form, as Maheshvara (the param Purusha). However he is
depicted in constant embrace with his consort (Shakti) as the inseparable non-dual
union of creator/creation. In various specific forms then, Shakti as associated with
Shiva is embodied by Ma Durga, Kali Ma, Parvati, Sati, Uma, Bhavani, and many
others. Shiva got around!
Ganesh is a son of Shiva and so is Kartikeya, also known as Skanda, Kartikeya is a
son of Shiva and Parvati who was foster-nursed by the Pleiades. Kartikeya is the god
of battle. He has six heads, numerous attributes, and rides a peacock.
Bhairava is a fierce form of Shiva.
Jalandhara is practiced by opening the heart and letting it raise upward so that the
uppermost sternal notch comes together to the chin. In this motion, the shoulder
blades remain down (inferior) in back and in (anterior) toward the front. The distance
between the occiput and the top of the shoulders elongate and there is no strain or

pressure at the throat at all. The back of the neck lengthens as the front of the throat
releases and softens.
"If you keep the breath
at the root of your tongue,
you will be able to drink ambrosia
and will know true happiness.
By drawing it through the ida
and holding it between the eyebrows,
you will drink nectar and keep
your body in good health forever.
By using the two nadis
and guiding the air down to the navel,
you will be preserved from all sickness.
And if for a whole month,
you drink nectar drop by drop,
inhaling the air three times a day
and retaining it according to the rules
in a chosen part of your body,
any sickness deriving from wind or bile
will never be able to bother you.
Diseases of the eyes
are cured by breath held in the forehead
just as diseases of the ears are cured
by breath held in the ears,
and headaches by breath
held at the base of the head"

Jalandhara Bandha: Vishuddi (Throat) Chakra and Rudra Granthi

This is the throat energy valve preventing the energy from being lost through the
throat chakra and redirecting it inward and up. It connects the head with the rest of
the body via the throat chakra as the sternal notch and chin appear to move together
(connect) hence the misnomer, called the chin lock. Please notice most anybody can
force the chin to touch the sternum, but that is not jalandhara bandha. Such attempts
will most likely be counterproductive, creating unwanted tension, blockage, or
pressure in the throat, neck, head, or chest. The best sign of effective bandha
practice is to ascertain whether or not the energy is freely moving throughout the
region (above and below it). That knowledge requires subtle awareness which in turn
is effected through ever increasingly more subtle practice. That means that the
awareness becomes more subtle as the experience deepens.
Physically the fascia at the back of the neck elongates creating magical or open
space. Simultaneously the front of the throat softens as the back of the neck
elongates. The jaw sinks. Simultaneously the back of the occiput moves back as the
heart moves toward the chin and the forehead moves forward. The pivot point is the
top center of the palate The scapula is allowed to sink toward the pelvis while front of
the shoulders and armpits raise spirally. The entire back elongates..
No tension at all should be created in the throat or neck, rather stress, tension,
rigidity and hardness in these regions should be released. A buoyant sensitivity
should be a positive indicator. When the tension/blockage is released, then the
energy is liberated, transmitted, and made available. Energetically the nadis (energy

channels unknot and open allowing for heart consciousness to expand. Here the
outward dissipative flow of the throat chakra in terms of misdirected or dammed up
energy ceases and re-channeled inwardly. A natural expression of this bandha is
mouna (silence), fasting, a quiescence of the monkey-mind chattering - a quiescence,
fulfillment, and the activation of moral courage devoid of blame or hatred.
The key to the physical motion which introduces us to its energetic, emotional, and
spiritual components is the motion is that where the tip of the jaw is allowed to drop
toward the rising ribs, as the top end of the throat below the jaw at the hyoid bone is
sucked upward and backward (posterior and superior) towards the occiput as the
occiput simultaneously raises and moves posterior. The crown moves upward as the
top cervical vertebra lengthen and reestablishes it natural curve. The top of the
scapula as well as the seventh cervical vertebra do not lift but rather remain down
(inferior) conjoined with the thoracic vertebra.
An unfortunate tendency is to rush the bandha by allowing the back of the skull to fall
forward, rather please let the back of the skull remain back (posterior) allowing for its
rotation/pivot in the center of the upper soft palate The mid scapulae stay down
toward the pelvis at all times, but the very front top of the shoulders (attached to the
collar bone) should raise (especially for those who are kyphotic (chronically hunched
forward). Thus the entire chest to head interconnected fascia and energetic patterns
are affected.

Hri Bandha: Heart Chakra

This is the same motion described so much in asana practice to open the arm pit
chest complex and shoulder girdle while "raising the area of the back behind the
kidneys (raise the kidneys). It is a necessary motion for the facilitation of jalandhara
bandha (in order for the chin can rest upon the sternal notch the sternum/chest must
raise to meet it). It appears complicated to the intellect because it utilizes the rib
attachments both in front at the sternum and in back at the transverse processes in
back simultaneously. Since the ribs are connected with the back, neck, pelvis, and
skull either directly or through connective tissue (fascia) much is involved both in
front and in back, up and down, and laterally as well. For example the quadratus
lumborum attaches to the lower ribs and the pelvis. Thus implementing both
mulabandha and hri bandha simultaneously will stretch the QL as well as many other
muscles of the back, thus maintaining length, integrity, and space both front and
back and to the sides of the lower trunk. .
Hri bandha involves the oft times obscure internal relationship between the sternum,
ribs, spine, collarbones, scapula, humerus, pelvis, trochanter, and skull. In order for
this area centered at the heart to open energetically from the inside out in all
directions., the lower bandhas first have to be engaged and stable.
Hri meaning heart or core is the heart of the heart and ultimately refers to the
transpersonal heart of all hearts or central axis of the universe associated with the
deepest interconnection of the sahasrara chakra which cannot be described by the
author. But here in the human heart area our feelings and/or our ability to feel or fear
of feeling come into contact with the sea of our emotions as well as our ability to
express our feelings. It is here that we feebly and dysfunctionally try to hide from our
pain and fears. Conversely, hri bandha reverses this energetic close down of the
anahata chakra (feeling center).
Paradoxically some call the upper part of Hri Bandha, banker's pose, because of the

stereotype of the banker sticking his thumbs up and under the arm pits moving the
armpit chest forward and up in a spiral movement while the scapula sinks. Richard
Freeman is fond to remind us that banker's pose is open 24/7 -- all the time.
Moving the center of the sternum forward; the lower ribs and navel point down and
back (nabhi and uddiyana bandha) while the floating ribs spiral back toward the spine
(in front) and upwards (in back) which is called "raise the kidneys". The entire rib
cage opens up, expands and raises off the pelvis both in front and back.
Thus the front upper most ribs, collarbone, and top shoulder points tilt/spiral up,
around, back, and back down in a spiral motion; the top of the scapula moves
caudad, the bottom of the scapula pressing anterior (toward the sternum) and
slightly up, the medial sides of the scapula abduct and separate from each other (but
not protract) while moving anterior, the center of the armpits rotate up, around, and
back, the collarbone widening and lifting (usually with in-breath). This motion is very
difficult to visualize utilizing the three plane model, but it can be strongly felt with
grace and gratitude. (See illustration number ???)
Practice: Stand in mountain pose with palms together at the chest. From the bottom
up implement mulabandha and a light uddiyana bandha. Spiral the front floating ribs
toward the back and raise the points behind the kidneys in back. while
simultaneously lifting the entire chest and rib cage up off the pelvis (maintaining
mulabandha). This will create space in the abdomen. Allow the entire ribcage to
expand and lift while the center of the sternum moves forward and simultaneously
the armpits spiral from the front, upward, and around toward the back (appearing
counterclockwise if viewed from the right side or clockwise if viewed from the left
side). The top Keep the center of the ears over the center of the thoracic cage and
engage jalandhara bandha.

Visualize the heart expanding and spiraling forward -- energetically as a chakra/circle

in all directions while you visualize interlocking the heart energy with the lower
chakras below and the throat chakra, ajna, and sahasrara chakras above, thus
connecting the manipura, swadhistana, and muladhara below with the upper chakras
through the heart center. Move with full feeling from this sensitive center in all your
relations. Never let it close down . This movement is essential for backward bends of
the torso, relieving congestion of the heart, relieving fear and anger, expressing
feelings, alleviating pulmonary congestion, certain digestive disturbances, shoulder,
neck ,and upper back problems, and other endemic problems of this region.
Benefits: Hri bandha opens the heart chakra and thoracic region connecting the
throat (akasha) with the belly (fire) through the air channel (anahata). It
accomplishes/completes jalandhara bandha by allowing it to be fully activated -- as
the chin approaches the sternal notch, the sternal notch raises to meet the chin. This
is the motion that opens the chest, lungs, diaphragm, alleviates stress on the
abdomen, remediates kyphosis, and accomplishes/completes upper backward bends
(back extension) for example as in raj kapotasana (king pigeon), full locust
(salabhasana), matsyasana, urdva-dhanurasana, etc. It allows us to stay in touch with
our deepest feelings (anahata chakra), opens our heart, allows us to cope with
sadness and depression, counteracts sunken chest, depression, down trodden and
burdensome feelings, cowering, fear in general, low self esteem, obsequiousness,
and so forth. Hri bandha is very useful in abdominal, lung, chest, neck, throat, and
shoulder complaints.

Cautions: People with military chest or over extended thoracic curves (rare), scoliosis,
or flat backs should consult a yoga therapist.

UDDIYANA BANDHA
The second main bandha is uddiyana Bandha, which means flying upward energy
gate. It links the energy from the first three chakras in the realm of Brahma Loka
(Muladhara, Swadhistana, and Manipura Chakras) upward to the heart chakra
(anahat chakra) where the Vishnu Granthi is pierced and untied. This is the realm of
Vishnu (Vishnu Loka).Thus one can say that the Vishnu Granthi is pierced when the
knot below the heart is opened thereby empowering the heart chakra (Vishnu Loka).
Lakshmi Devi goddess of prosperity, wealth, completion, and fulfillment is Vishnus
consort, although various incarnations of Vishnu such as Krishna or Ram have specific
incarnated consorts such as Radhe, Sita, etc. Here mulabandha and uddiyana bandha
complement each other culminating in the heart.
Physical practice: While standing with the feet about one foot apart, place the hands
on the thighs halfway between the knees and pelvis with fingers spread while
bending the knees slightly. Exhale all the air outward rapidly, let the head come into
a gentle but firm jalandhara bandha. Then with all the air exhaled and held outward
(bahya kumbhaka). Then pull the entire abdominal fascia back inward and lift it
upward allowing the chest to raise up (do not collapse the chest). Bring the lower
back (lumbar and dorsal vertebrae) forward (anterior0 and upward (superior) to meet
the abdominal organs at the front of the spine creating a large empty space. If the
chest collapses then this space is compressed, so keep the chest raised. In a proper
uddiyana bandha the mulabandha is drawn further upward and the jalandhara
bandha lifts and energizes the entire process as one (trayabandha).
Uddiyana bandha is also key to many asana practices. For example, in plank pose
(lifted chaturanga dandasana or push up pose) lift from the abdomen upward while
preventing the back from rounding.
"The moon and sun unite
within your body when the breath
resides in the meeting place
of the two nadis ida and pingala.
It is the spring equinox
when the breath is in the muladhara,
and it is the autumn equinox
when the breath is in the head.
And prana, like the sun,
travels through the signs of the zodiac;
each time you inhale,
hold in your breath before expelling it.
Lastly, an eclipse of the moon
occurs when the breath reaches
the abode of kundalini
via the channel ida,
and when it follows pingala
in order to reach kundalini,
then there is an eclipse of the sun!
The Mount Meru is in the head

and Kedara in your brow;

between your eyebrows, near your nose,
know dear disciple, that Benares stands;
in your heart is the confluence
of the Ganges and the Yamuna;
lastly, Kamalalaya
is to be found in the muladhara.
To prefer 'real' tirthas
to those concealed in your body,
is to prefer common potsherds
to diamonds laid in your hands.
Your sins will be washed away...
if you carry out the pilgrimages
within your own body from one tirtha to the another!
True yogis
who worship the atman within themselves
have no need for water tirthas
or of gods of wood and clay.
The tirthas of your body
infinitely surpass those of the world,
and the tirtha-of-the-soul is the greatest of them:
the others are nothing beside it.
The mind when sullied,
cannot be purified
in the tirthas where man bathes himself,
...Siva resides in your body;
you would be made to worship him
in images of stone or wood,
with ceremonies, with devotions,
with vows or pilgrimages.
The true yogi looks into himself,
for he knows that images
are carved to help the ignorant
come nearer to the great mystery."

Uddiyana Bandha: Works on the Manipura Chakra and Vishnu Granthi

Uddiyana means flying upward energy lock. It is the bandha that moves the energy
upward from the earth, water, and fire centers into the heart (air) chakra strongly
influencing the efficacy of the lower bandhas by "making room" on top. It helps
accomplish the perfection of the rest of the bandhas (see traya bandha below) and
thus accomplishes pratyhara sucking the energy into the middlemost column
(sushumna). It prevents accumulated tensions, toxins, or stagnation to develop or
accumulate in the navel region. Although cleansing, through its power to remove
stagnant energy stuck at the navel center, e it allows stuck or distracted energy to
move through this region into the heart chakra up through the sushumna which is its
natural uncorrupted path, hence it helps to purify and energize not only this region,
the organs in the front of the lower spine, but also the entire body. As it moves
energy stuck at the navel center it connects the energy at the swadhistana chakra
(water center), moves it through the navel, and merges it in the heart. Thus it opens
stuck energy and allows it to flow into the Heart Center (opening the Vishnu Granthi)
from below.

Nabhi Bandha: The Hara Region

Nabhi bandha is also not discussed in detail in classical hatha yoga traditions. It is
similar to uddiyana only in that it focuses similarly upon the region near the navel,
however nabhi bandha uniquely focuses four finger widths below it (half way
between the swadhistana and the manipura). In nabhi bandha the upper part of the
abdomen is not drawn in, but just the area below the navel.
Thus it can be described physically as the pulling in and back in the area of the
abdomen below the navel, energizing and purifying the upper part of the water
chakra and the lower part of the fire chakra -- as such it is the liquid fire center.
Although it can be performed in a physical, gross, coarse, and external manner
utilizing muscles, it also is best seen as a subtle and internal energetic process where
fire and energy is gathered together, stored, and then distributed to the rest of the
nadis (psychic centers). This is the region of the lower dan dien (tan tien) or hara in
Chinese and Japanese yoga systems.
Procedure: It can be learned at first through its physical gross form by first
implementing mula bandha and a light/subtle uddiyana bandha creating a lift in the
torso and the spine up off the pelvis. Then allow the lower abdomen below the navel
to move straight backwards toward the spine energizing the lower tan tien (hara). It
can be performed subtly like this throughout the day during walking, sitting, asana,
pranayama, mudra or meditation. It can also be done quickly like agni sara kriya (in
and out motions), but with the lower abdomen only. This is called nabhi kriya.
Also nabhi bandha differs from agni sara and uddiyana bandha, as it is more
stimulating when done with internal kumbhaka and reverse breath. Try nabhi bandha
as a subtle adjunct to swadhi bandha while simultaneously activating mulabandha,
uddiyana bandha, and vajroli mudra. Such an internal practice synchronized after the
incoming breath will move the energy through the lower chakras. This bandha is
especially useful in what is called bottle or vase breathing.
In the physical practice all the skin and fascia below the navel moves toward the
spine, but the pelvis, chest, and back do not move. Keep the scapula down toward
the sacrum and armpit chest rotated in its open and lifted position. This is the same
breath and bandha that we do with proper vase breathing. (See the chapter on
pranayama)
Like uddiyana bandha, a proper mulabandha is necessary for an effective nabhi
bandha. The pelvis is neither in retroversion nor anteversion, but rather in transintegrity. In another sense nabhi bandha can be said to be a continuation of mula and
swadhi bandha as it dynamically occurs between the pelvis and the navel. Although
we say that nabhi bandha is found in trans-integrity of the pelvis, it is at first most
easily accessed and most pronounced during posterior tilts of the pelvis
(retroversion) with the torso fixed. One asana which will quickly give the reader a felt

sense of nabhi bandha would be to first lay on your back preparing for bridge pose
(setubandhu asana). Then retrovert the pelvis tucking the tailbone under and up
toward the pubic bone.The concavity in the bladder region so formed, mirrors the
physical configuration of nabhi bandha.
Benefits: One can imagine that with the combined effects of mulabandha and swadhi
bandha the lower energies are harmonized activated, concentrated . and
compounded below and behind the navel with great intensity . It creates energy and
heat at the lower belly (tan tien in Chinese and hara in Japanese). Nabhi bandha
stimulates, purifies, and balances the first three chakras especially balancing the
apana and prana. It is especially able to cure diseases of apana deficiency when
combined with effective mula, swadhi, and uddiyana bandhas. It is a specific tonic for
the water/fire region and especially so for the prostate/ovaries, adrenals, assimilation
(lower small intestines) , upper lumbar, and kidneys.
Like the other asanas and bandhas nabhi is most effective for those suffering from
specific imbalances such as excessive lordosis (swayback), tightness of the groins,
lack of hip extension, weak hip extensors, tight hip flexors, obesity, constipation,,
weak iliopsoas, tight quadratus lumborum, lack of energy, lower back problems, and
other maladies of that specific region.
As an energy lock, nabhi bandha can be implemented all the time, but it is most
actively implemented physically at the end of uddiyana bandha (at the end of a full
exhalation). After that is mastered, then advanced practitioners can actively
implement nabhi bandha after a full inhalation (like uddiyana bandha) to top off an
antar kumbhaka.
More commonly Nabhi bandha helps expel all the air out of the lungs when
implemented at the end of exhalation (after uddiyana bandha). Also utilizing nabhi
bandha (especially at the end of the inhalation) helps move the heart forward and
upward -- raising even the apex of the lungs, lengthening the spine, and providing
the action of compounding, churning, and compaction of the inner heat that melts
the hardness of the mind (such in the advanced practices of pranayama, tummo
heat, and mudras, utilizing vase breathing (see the chapter on pranayama and
mudras for more).
Caution: Avoid any tension/tightness in the hara. Use nabhi bandha to soften the
deep fascia of the lower abdomen, and remove hardness. Do not allow nabhi bandha
to restrict the movement of the thoracic and thus not restrict the depth of the
incoming air. Rather allow the air and movement to completely penetrate all the way
into the muladhara even more so by the application of nabhi bandha.
Realize that when the breath and prana is coursing deeply through the body/mind
nabhi bandha happens by naturally itself, through grace. Thus it is not necessary to
consciously implement, nor should one strive to hold it. However as an intentional
conscious practice, when we explore and investigate the energy of this bandha in
asana, meditation, pranayama, mudra, and the like, we find that we can also help
alleviate obstruction, obscuration, energy stagnation, tension, imbalance, while not

only allowing the energy to freely move but also augment distant energy centers as
well as our overall energy, balance, and alignment.
It strengthens the psychic circuits and decreases the resistance to the flow of Energy.
It helps to build the psychic body, as Gurdjieff called it, "The Body Kesdjian".

Swadhi Bandha: Swadhistana Chakra

Swadhi bandha is also not discussed in classical hatha yoga treatises. It also utilizes
elements of the pelvis like mulabandha, but differs from mulabandha in that the
trans-integrity operates in a horizontal plane, while mulabandha operates more in
front/back and top/down planes. Swadhi bandha opens the energy in the swadhistana
chakra by balancing and integrating the energy in the middle and upper pelvis, thus
it connects the fire chakra with the earth chakra by opening up the knot at the water
chakra (swadhistana). It opens up the sacrum area in the back, the area below the

navel in front, the sides of the torso between the iliac crest and lower ribs, the space
between the sit bones, and the spaces between the two posterior superior iliac spines
(PSIS) while adjusting the sacro-lumbar junction (L5/S1).
The primary move of swadhi bandha can be described as the circular swiveling in
toward each other of the two iliac crests. This should not be approached as a
compression in that the two iliac crests do not move directly toward each other, but
rather first open out laterally and then curving inward. This action is hinged at the
pubic symphysis as the two sit bones simultaneously widen outward from each other
and posterior while the back of the sacrum is given more space to move between the
two coxal bones (os coxae or innominate bones). So one can also visualize the two
PSIS (posterior superior iliac spines) moving laterally (away from each other) at the
same time.
This movement is often described by some schools of yoga as the two ASIS (anterior
superior iliac spines) moving forward and in toward each other, but I rather think that
this characterization and imagery is not as helpful as the above. It should be realized
more as a spiral curve -- more adequately described so that iliac crest hinges first
outward and then around forward toward the front into the indentation below the
navel also creating space at SI (sacroiliac) joint so that the two innominate bones of
the pelvis move laterally away from the sacrum while the the sacrum can slide down
away from the lumbar providing more support in lengthening the entire spine without
rounding the lower back.
For those whose SI joints are compressed, this motion will appear as an outward
winging out from the iliac crest as well as from the sit bones (ischial tuberosities).
(For an illustration on how the sacrum moves within the pelvic bowl in this manner
see diagram #???. For a diagram on how the two ilea (or rather innominate or coxal
bones) move independently in this manner, see diagram # ???).
For a graphic representation visualize a top down (superior view of the pelvic bowl.
Visualize the half moon shapes of both innominate bones (os coxae) rotating as in an
inward arc toward the center line starting from the sides (the left bowl clockwise and
the right bowl counterclockwise). This motion occurs equally in the pelvic inlet as well
as the pelvic outlet i.e., both at the top of the sacrum and at the sit bones equally.
One could thus say that this is an abduction or decompression of the SI joint. Thus
one may visualize that the two coxal bones (os coxae or innominate) wing out from
the SI joint or abduct in a swirling so that the thighs appear to rotate inwardly (the
front of the knees rotate in toward each other) while the energy is spiraling in to the
swadhistana chakra (hara center) below the navel and in front of the sacrum. Along
these anatomically functional lines it should be noted that the five hip adductors
(adductor brevis, adductor longus, adductor magnus, pectineus, and gracilis also
serve as hip medial rotators as well as hip flexors.
Some asanas can help create this motion through directed actions of the femur in the
hip socket (acetabulum) while directing these torques through the innominate bones
(os coxae). For example while standing the motion of internal rotation of the
hip/femur joint may also help this abduction at the SI joint, hence swadhi bandha is
accentuated. Likewise the external rotation of the hips may compress the SI joint and
reverse the swadhi bandha. Hence when engaged in positions of external hip rotation
it may be wise to maintain swadhi bandha in order not to compress the SI joint
unduly. Similarly adduction of the hips that is effected by such asanas such as
gomukhasana, matsyendrasana, marichiasana, and garudasana (most adduction in
general) as well as internal rotation of the hip joint will tend to help effect
decompression of the SI joint and swadhi bandha widening the two innominate

(coxal) bones at the SI (sacroiliac) joint in back away from the sacrum and thus
allowing the sacrum and coccyx to slide downward (effecting what is sometimes
called counternutation of the sacrum).
Although such hip joint movements can assist in swadhi bandha, as such we are not
speaking about the actual anatomical movement which occurs at the top of the
femur inside the acetabulum (ball and socket joint of the hip joint) as swadhi bandha
per se, but rather by swadhi bandha we are referring to the movement between the
two innominate (coxal) bones in the pelvis proper that is created by the femur as it
leverages the two wings of the pelvis outward -- as it widens the fascia (width wise)
across the back of the sacrum, pelvis, and thigh. In other words such motions as
adduction and internal rotation may help secondarily in aiding this motion at the SI
joint, while poses which normally abduct the hip and create exterior rotation may be
stabilized and prevented from compressing the SI joint through the implementation of
swadhi bandha (widening outward and forward of the iliac crests).
Here as the iliac crests ROTATE toward each other in a anterior (forward) direction,
while the sit bones move away from each while the back of the iliac crests amy
actually move outward (lateral) first and then around toward the front. This is a spiral
motion and no compression or tension in the pelvis is created, rather the opposite an
opening is felt, yet stability is reinforced simultaneously. Both the pelvic inlet (the top
of the pelvic bowl) and the pelvic outlet (the bottom of the pelvic bowl) actually
expand and open simultaneously.
Perhaps it is more valuable way to describe Swadhi bandha is as the movement that
expands the two sit bones and the two PSIS (Posterior Superior Iliac Spine) points
away from the midline allowing the sacrum to sink down off the lumbar spine,
however the front of the two iliac crests may appear to be rotating forward and
inwards toward each other, thus creating space at the back of the pelvis for the
sacrum to drop and thus lengthen from the lumbar spine.
This lateral opening at the back of the pelvis will take any pressure off the sacrum (at
the SI joint). Here we are looking not only for horizontal balance and synergy at the
front top of the pelvis (ASIS) but also at the iliac crests, sit bones, and pubic bones.
When this is explored and learned there is no imbalance at the sacrum top or bottom,
between the pubic bones, sit bones, or iliac crest. The entire front, back, and top of
the pelvis is in synergistic symmetry, equilibrium and alignment. This creates stability
in the pelvis and SI joint necessary for all twists and asymmetrical asana practice.
In other words when the two ASIS protuberances and iliac crests rotate in toward
each other in front, the two sit bones (ischial tuberosities move away from each
other, and the two PSIS points also move away from each other in back, there then
occurs an intra-pelvic movement between the two pelvic bones which hinge upon the
pubic symphysis in front yet this joint does not proximate, but rather remains
distracted or in traction. Thus in swadhi bandha we can hinge the two iliac crest
bones forward and inward (in a circular motion) through a widening and opening
action at the SI joint where the sit bones move laterally away from each other and
simultaneously the pubic symphysis provides the front hinge without compaction.
Thus not only does the SI joint open, but the trans-integrity of the two pubic bones
(rami), the two sit bones (the bottom of the ischium at the ischial tuberosity), the two
PSIS bones (at the back of the pelvis), the sacrum, tailbone, and iliac crests all move
in a characteristic balance, alignment which eliminates stress and creates synergy
and flow in the pelvic girdle. The hinge that occurs at the pubic symphysis brings the
energy into the lower belly (ovary/prostate/hara region) or swadhistana chakra
preventing dissipation. This is swadhi bandha.

Here we go for the balance and energy flow using any or all of these anatomic parts
(ASIS, iliac crests, pubic bone, sit bones, PSIS) as landmarks so that the entire pelvic
bowl (consisting of the pelvic inlet and outlet) and all their connective tissue, fascia,
glands, organs, and nerves are able to release any stress or tension from its wavelike
spiral motion. As discussed in the earlier chapters even the action of the humerus
can exert many vectors upon the pelvis (for example through the action of the
latissimus dorsi which attaches from the arm to the pelvis), so here we can learn to
utilize all these inter-relationships with the sacrum synergistically especially in
standing poses but as well as in arm movements. At the same time this awareness
allows us to intuitively evaluate the correct placement of the legs and arms -- our
overall stance in life in relationship to its effects on mula and swadhi bandha.
Hint: Continue to move so that the coccyx continues to move forward while the
sacrum is able to slide downward (counternutation of the sacrum) creating an
awareness of the spine lengthening by opening the two iliac crests away from the
midline, while simultaneously separating the two sit bones and PSIS in back. Pay
attention to the top and bottom of sacrum so that balance is achieved at the sacrum
without tilting/distorting it in relationship to the spine. This movement should allow
the tailbone to elongate, drop, and move freely. Do this all consciously (with
sensitivity and awareness) and by all means do not create stress. Perform
mulabandha first.
Benefits: Like mulabandha, many of us may be tight, insensitive, or immobile in this
region at first and it will only be through constant practice and awareness that these
directions will gel making creating a subjective/objective living integration. Like all
the rest of the bandhas, first establish mulabandha, then find the synergistic
relationship between these two bandhas and the energy flow between their
corresponding chakras and the spine. In hip flexion, this movement is very helpful in
situations where the hamstrings are tight (as they attach to the sit bones) and thus
are pulling them together. Also on forward bends and adduction this also helps loosen
tight gluteals, tight abductor, and tight external rotators. Conversely swadhi bandha
helps in preventing stress at the SI joint in severe abduction and external rotation. It
is helpful in many poses but especially in standing contra-lateral poses such as
warrior (virabhadrasana), parsovottanasana, prariivrtta trikonasana, and similar. It
works similarly in ek pada kapotasana (one footed pigeon), marichiasana, and the
like. In urdva dhanurasana (chakrasana), setu bandhuasana (bridge), purvattoasana
(east facing pose) and the like, swadhi bandha (as SI pelvic abduction) helps prevent
excess lateral rotation of the hip and compression at the SI joint, while in other back
bends, it helps prevent the pelvis from hiking (at the iliac crest), compression at the
SI joint, and the sacrum from rising toward the lumbar maintaining healthy space
between the lumbar disks -- in short it helps stabilize the pelvis when used with
mulabandha.
The motion of swadhi bandha is specific for opening up, alleviating compression, and
widening at the SI joint specifically but helps also in alleviating stress on the back,
stretching the hamstrings, abductors, and especially the deep muscles (lateral
rotators) of the pelvis. It opens up the pelvic inlet and outlet. It helps move the
energy through the water (swadhistana) chakra preventing outward dissipation. It
helps stretch tight abductor muscles and strengthen adductors. Swadhi bandha helps
tonify the sacrum, the ureters, bladder, genitals, hara, and swadhistana chakra. Its
tonifying effect aids in losing lower abdomen atony and fat.
Tightness at the upper pelvis and lower torso is relieved, more fire is created in the
manipura chakra increasing gastric fire, the benefits of twists (such as

matsyendrasana and marichiasana) are greatly accentuated.

Cautions: Consult a yoga therapist or avoid if the SI (sacroiliac) joint is unstable or the
ligaments are overly loose. As swadhi bandha helps to create space at the SI joint,
those who have overly loose ligaments in that area due to past injuries or genetic
factors do not need this motion. Also avoid tension or proximation at the pubic
symphysis, but rather traction so that flow and balance occurs also in front at the
pubic bone. The movement at the pelvis should mobilize the sacrum -- create more
space for the sacrum to independently move at the SI joint in a natural sliding
motion. Especially when working in asana the motion of the sacrum should be inward
and supportive both in forward and backward bends. The distance between the iliac
crest and the back ribs should stay long -- ditto for the sacrum and the lumbar spine.
One should not overly concentrate on swadhi bandha as a correct mulabandha will
take care of the entire pelvis. This is a bandha that corrects commonly found
displacements in the hips, pelvis, and SI joint and helps to prevent injury.
MULABANDHA
Mulabandha is the bandha at the root chakra (Muladhara chakra). It contains the energy in the
bodymind and allows for its support. It connects us with the earth energy of nature/creation (the
evolutionary energy) which corresponds with Brahma, the Hindu God of generation and creation.
This occurs in the Brahma Loka and the knot associated with Brahma Loka is Brahma Granthi.
Through Mulabandha we are supported and Brahma Loka is made available to us.
It is here that the magic of creation, creativity, and evolution are rooted. It is the support center for
embodied love here on planet earth. Connection here manifests in self confidence, security, and
embodied empowerment on this planet.
Demonstration of Mulabandha in flexion and extension are practiced as the coming together of the
tailbone and the pubis bone. This space between the tailbone and the pubic symphysis is brought
together for support physically. Notice how the sacrum and tailbone complex move independently of
the rest of the pelvis. This entire area when synchronized can thus move upward, supporting the
entire body.
We sing a hymn in praise of Saraswati, the consort of Brahma and the goddess of creativity,
spontaneous wisdom, and the arts.
The story goes that Saraswati is well loved by Hindus because she was able to tame the wandering
mind of Brahma. According to legend, at the dawn of creation, Brahma became enchanted by his
first creation, Shatarupa, goddess of material existence. He was so entranced by her that he
sprouted five heads so he could watch her at all times. He chased her wherever she went, but he
could not possess this mercurial being.
To restrain Brahma's lust Shiva, the supreme ascetic, wrenched off one of Brahma's heads. Sobered
by the experience, Brahma turned to Saraswati and learnt to rein in his bewitched mind. Saraswati's
children, the Vedas, showed Brahma the way out of the labyrinth of sensuality. From that day, the
four heads of Brahma began chanting the four Vedas.

Mulabandha: Muladhara Chakra and Brahma Granthi

The root (mula) lock moves the earth energy up through the muladhara chakra
system connecting above it to the water chakra (swadhistana) and further upward to
beyond the sky, while also serving as the valve connecting sky energy or spirit below
it to the center of the earth. This is more than a non-dual two way street, but we will
not get into the profound hatha yoga alchemical theory in detail here, other than to

present the techniques and general theory.

Mula bandha keeps the energy flowing between the body and the earth in a non-dual
direction (neither only up, nor exclusively down). When the apana (the downward
moving cooling and purifying energy) that normally moves within the ida nadis
(psychic nerve channel) is synchronized with the prana (the upward moving
energizing and activating energy) that normally moves through the pingala nadi
(psychic nerve) then the unification/integration which connects the earth energy of
embodied existence (at the muladhara) with the unborn formless realm of sky (at the
crown of the head) occurs in the sushumna nadi (psychic nerve).
The muladhara chakra is the most important chakra in hatha, kundalini, and tantric
yoga as well as the most mysterious. It is where our dormant potential and animal
power resides and it is from here the kundalini becomes activated and enters into the
central channel (sushumna) connecting with and activating the super-conscious
network for the organism. The lights go on, so to speak! This is not some archaic
myth or fantasy, and should not be ignored nor demeaned, but rather its knowledge
is essential to success in authentic hatha yoga. Mulabandha is designed to keep this
energy flowing in this region. Indeed when the mulabandha is lost, our grounded
feeling of centeredness and vitality is also lost or distorted.
Here it is noteworthy that in yogic literature, the goddess kundalini is pictured as
lying dormant in the muladhara chakra in the form of a serpent coiled three and a
half times around a lingam. The symbol for this chakra is a downward facing triangle
normally, but when the chakra is activated (by an activated kundalini) the triangle
reverses upward pointing!
Mulabandha is used in conjunction with the rest of the bandhas, in asana practice,
pranayama, mudra, pratyhara, dharana, and dhyana practice. It occurs naturally in
samadhi.

Jivha Bandha and the Talu Chakra

This is the placement of the tongue on to the front top of the hard palate at the
juncture with the teeth (the tip of the tongue actually touches the front teeth. In
some schools, just the tip touches, in other schools the front hollow of the tongue
also touches the hard palate, while in other schools the tongue is curved slightly
backward toward the soft palate. This is a common bandha used to seal any
dissipation/distraction of energy from the ajna chakra region and above. Like
jalandhara bandha it connects the throat chakra with the head, but more specifically
the talu chakra near the root of the tongue near the back brain and the ajna chakra
(3rd eye) region.
Relax the neck, throat, cheeks, jaw, back-brain area, bottom of the brain and the
forehead (and all inbetween). This serves the pathway function of the kurma nadi.
Cautions: Do not use hard physical pressure, rather RELAX the physical tongue and
especially the root. Instead of a physical touch at the upper palate, attempt to
energetically "Sense" and "touch" the top of the palate while establishing this
connection..
Discussion: Jivha bandha practice, although similar, should not be confused with
khechari mudra where the elongated physical tongue is brought back behind the soft
palate, behind the uvula, and up behind the backside of the nares (effecting alternate

swara closure by the tongue) and then ultimately up to the space behind the the
eyebrows. This physical or coarse form indeed bestows the energetic positive after
effects of Jivha Bandha, it is the great seal or king of the mudras extolled by the
yogis. The Jivha bandha as an energy lock as in the inner (antar) practice of khechari,
preventing the wavering of the dualistic mind, just as the gross form where the
physical tongue blocks the passage of the ida and pingala psychic nerves (nadis) and
shunts them into sushumna (the central nadi) joining the sahasrara (crown) with the
sushumna, and hence uniting it as one with the physical body effecting energetic and
psychic integration with the eternal divine. Here one rests in divine peace.
The symbolism of khechari mudra is discussed in the mudra section of this book, but
here we will simply discuss jivha bandha as a simple and easily attained position of
the tongue that completes the energy valve from the throat chakra, talu chakra and
upward to the third eye (ajna chakra). This method should remain soft but conscious.
It is used in meditation as well as pranayama in order to help accomplish this subtle
energy connection, while khechari mudra may be considered the big brother of jivha
bandha. Khechari mudra for those so gifted is used in pranayama and meditation
extensively.
TRAYABANDHA or MAHABANDHA: Paramanandabandha
Taken together all three bandhas form what is called trayabandha or Mahabandha
Many more bandhas exist as well. These all can be seen as configurations assembled
for the purpose of moving energy through the overall system and/or specific subsystems at crucial junctures such as sluices, valves, gates, and such. As such they
are closely aligned with mudras, except that hatha yoga mudras combine asana,
pranayama, bandha, and visualization all together (See chapter on mudras).
All the bandhas have an energetic, psychic/emotional, and spiritual aspect which is
causal/precursory to the physical. Knowing what comes first, we are able to merge
the annamaya kosha (physical body) with the energy body (pranamaya kosha). Thus
an energetic practice entertains both the physical and the mental. A joyful practice
embraces it. The mind also rides the horse of the wind (prana) as nothing can move
without energetic direction. Thus the practice that focuses on awareness, breath, and
energy emotes (creates the bhava) the remedial wavelike motion that stills the
multiplit mind patterns-- bhavas of BHAVA -- light of LIGHT; so that the great Light of
Universal Infinite can blaze forth burning up all adhi/vyadhi, karma, klesha, samskara,
and vasana-- instantaneous flash of grace. We offer this burnt offering upon shakti's
healing altar. Our emotions and psyche (manomaya kosha) not only affect the energy
(pranamaya kosha) and physical bodies (annamaya koshas) but also vice versa, the
annamaya and pranamaya koshas affect the manomaya kosha.
Bandhas by binding the external dissipating flow of energy, binds the outflowing of
mental wanderings of attention (or the ordinary discursive mind). This is not a
repression of the mind nor the vital energy, but rather the activation of the vital nondissipative energy which reactivates repressed instinct, rekindles the intuition and
inner wisdom, activates the dormant circuitry and evolutionary wisdom centers of the
natural spontaneous all encompassing and non-distractive transpersonal non-dual
mind. In one sense, the ordinary mind rides upon the wind of the energy vectors (and
is thus considered distracted and dissipated because it has been brought outside of
its core/heart center and into a dualistic objectified and sterile materialistic world. Yet
at the same time, this ordinary mind can be trained to direct the energy, focus and
concentrate it through pratyhara, pranayama, dharana, and meditation of which the
bandhas are the physical representation.

Thus it is a two way street where the energy moves, so does the mind and likewise
where the mind and attention moves so does the energy. Here the practice of bandha
with pranayama over a period of time is very effective in revealing these subtle
interrelationships and thus from this wisdom allowing us to attain conscious freedom
from such vrttis (disturbances) of consciousness (citta). This is why it is emphasized
that bandha practice as well as pranayama practice should never be reduced to a
mechanical science, but rather as an awareness art -- a further exploration of
swadhyaya and consciousness answering the question: "who am I, what is life, what
is reality, what is consciousness?" This alignment with the transpersonal non-dual
"self" occurs despite of the conceptual mind or intellect at the level of the
vijnanamaya kosha (sheath of inner wisdom or Gnosis). At the core heart of all the
sheaths (koshas) lies the Anandamaya kosha -- the sheath of great unconditional
bliss.
If a partnership or meeting of mind and energy (cit prana or cit shakti) becomes
united -- inextricably bound together -- they reach through wisdom and method
across the ocean of suffering. Thus the practitioner does not try to master or control
the winds, nor does the practitioner become victim of the winds. Rather the authentic
student observes the winds through investigating them through pranayama, bandha,
asana, and mudra and then is instructed by the nature of prana (prana shakti) and
follows this to its limitless Source.
Thus the manomaya kosha aligns up with the pranamaya and annamaya koshas, and
they in turn destroy the veil of limiting beliefs and false identifications (of the
vijnanamaya kosha) completely. The single ambrosial taste of that exquisite
alignment meshes with the anandamaya kosha to produce the one taste of bliss. The
Great All Inclusive Yantra is enjoined together/completed.
All aligned, inner and outer -- and bound together in one ecstatic prayer dance. The
body and mind is part of the Great Yantra -- they complete it. Here the inner
constellations align up, they mesh with the outer constellations. One day exquisite
balance -- synchronicity -- is achieved, neither inner nor outer -- rather non-dual -The energy residing in the central channel (sushumna) - weightless -- burdenless
devoid of sorrow -- Rainbow hued Mandala -- Rainbow body vision!Oh Greatest
Bandha beyond the bliss -- Oh Paramananda Bandha -- The front and the back, left
and right, top/bottom -- All Directions/Noh Directions -- at the Cross Roads of Love -at the Hridayam -- the Great Binding of Hearts within the HEART! All Our Relations! All
Life is inexorably bound together! Ho! It is Sacred!

Conclusion: Paramananda bandha

Many more bandhas exist as well. These all can be seen as configurations assembled
for the purpose of moving energy through the overall system and/or specific subsystems at crucial junctures such as sluices, valves, and such. As such they are
closely aligned with mudras, except that hatha yoga mudras combine asana,
pranayama, bandha, and visualization all together (See chapter on mudras).
All the bandhas have an energetic aspect which is causal/precursory to the physical.
Knowing what comes first, we are able to merge the annamaya kosha (physical body)
with the energy body (pranamaya kosha). Thus an energetic practice entertains both
the physical and the mental. A joyful practice embraces it. The mind also rides the
horse of the wind (prana) as nothing can move without energetic direction. Thus the
practice that focuses on awareness, breath, and energy emotes (creates the bhava)

the remedial wavelike motion that stills the multiplit mind patterns-- bhavas of BHAVA
-- light of LIGHT; so that the great Light of Universal Infinite can blaze forth burning
up all adhi/vyadhi, karma, klesha, samskara, and vasana-- instantaneous flash of
grace. We offer this burnt offering upon shakti's healing altar.
Bandhas by binding the external dissipating flow of energy, binds the outflowing of
mental wanderings of attention (or the ordinary discursive mind). This is not a
repression of the mind nor the vital energy, but rather the activation of the vital nondissipative energy which reactivates repressed instinct, rekindles the intuition and
inner wisdom, activates the dormant circuitries and evolutionary wisdom centers of
the natural spontaneous all encompassing and non-distractive transpersonal nondual mind. In one sense, the ordinary mind rides upon the wind of the energy vectors
(and is thus considered distracted and dissipated because it has been brought
outside of its core/heart center and into a dualistic objectified and sterile materialistic
world. Yet at the same time, this ordinary mind can be trained to direct the energy,
focus and concentrate it through pratyhara, pranayama, dharana, and meditation of
which the bandhas are the physical representation. Thus it is a two way street where
the energy moves, so does the mind and likewise where the mind and attention
moves so does the energy. Here the practice of bandha with pranayama over a period
of time is very effective in revealing these subtle interrelationships and thus from this
wisdom allowing us to attain conscious freedom from such vrttis (disturbances) of
consciousness (citta). This is why it is emphasized that bandha practice as well as
pranayama practice should never be reduced to a mechanical science, but rather as
an awareness art -- a further exploration of swadhyaya and consciousness answering
the question: "who am I, what is life, what is reality, what is consciousness?"
If a partnership or meeting of mind and energy (cit prana or cit shakti) becomes
united -- inextricably bound together -- they reach through wisdom and method
across the ocean of suffering. Thus the practitioner does not try to master or control
the winds, nor does the practitioner become victim of the winds. Rather the authentic
student observes the winds through investigating them through pranayama, bandha,
asana, and mudra and then is instructed by the nature of prana (prana shakti) and
follows this to its limitless Source.
Thus the manomaya kosha aligns up with the pranamaya and annamaya koshas, and
they in turn destroy the veil of limiting beliefs and false identifications (of the
vijnanamaya kosha) completely. The single ambrosial taste of that exquisite
alignment meshes with the anandamaya kosha to produce the one taste of bliss. The
Great All Inclusive Yantra is enjoined together/completed.
All aligned, inner and outer -- and bound together in one ecstatic prayer dance. The
body and mind is part of the Great Yantra -- they complete it. Here the inner
constellations align up, they mesh with the outer constellations. One day exquisite
balance -- synchronicity -- is achieved, neither inner nor outer -- rather non-dual -The energy residing in the central channel (sushumna) - weightless -- burdenless
devoid of sorrow -- Rainbow hued Mandala -- Rainbow body vision!Oh Greatest
Bandha beyond the bliss -- Oh Paramananda Bandha -- The front and the back, left
and right, top/bottom -- All Directions/Noh Directions -- at the Cross Roads of Love -at the Hridayam -- the Great Binding of Hearts within the HEART! All Our Relations! All
Life is inexorably bound together! Ho! It is Sacred!

A Top Down Chakra Meditation

Another classical chakra meditation is top down (from sahasrara to muladhara). This
one also utilizes a slight retention after the inhalation (antar kumbhaka).
Again find a very comfortable, strong, and upright position grounding the tailbone
with the earth and placing the pelvis in neutral position so that the spinal column sits
erect upon the sacrum. Lift the hear, extend the spine, slightly without tension tuck
the chin gently, and implement the energetic form of each bandha (mulabandha,
uddiyana bandha, and jalandhara bandha) without strain so there is a felt sense of
self supporting mutuality. Let the back of the medial scapulae sink while the top front
of the shoulders move up and around and toward the back (posterior). Let the gaze
rest at the third eye or nose and implement khechari mudra (if you practice it) or
simply place the tongue at the top palate without creating stress to the tongue or
jaw. Relax into a feeling of buoyancy. The hands can rest on the knees in chin mudra,
jnana mudra, or any other comfortable position that supports the overall energy.
Begin by becoming aware of the space above the crown (at the parietal bones which
are located top dead center between the occiput in back and frontal bone in front).
Center your awareness there and try to feel the empty space above the crown
(sahasrara) as a subtle density dynamic, a wind, fluid, wave like etheric pressure
variant, or any other such subtle awareness. Visualize the brahmarandhra (hole of
Brahma) open at the top of the head. If you do not feel the specific location of the
brahmarandhra chose the bregma point (the anterior fontanel at the junction of the
frontal and parietal bones) or the posterior fontanel at the junction of the parietal and
occiput. If the exact spot is difficult to locate, then try visualizing the entire parietal
bone flapping subtly like wings, the sides rise up on the exhalation and come
together on the inhalation creating an widening abduction on top.
Then on the inhalation breathe energy from infinite Source above the crown and then
down into that spot sucking it in through the brahmarandhra. On the exhalation
breathe the energy and light back up and out through the brahmarandhra to infinite
space. Repeat two or more times until the area feels open, airy, bright, and cleansed.
Then on an inhalation breathe fresh new white colored light into the crown
(sahasrara) and hold the breath and bandhas in while visualizing the entire frontal
cortex and cerebrum fill and flood with white light on the exhalation letting the
energy spread outward.
On the next inhalation breathe the white light in from infinite Source through the
brahmarandhra and down from the crown into ajna chakra filling the third eye,
physical eyes, sinus, thalamus, cerebellum, back brain, and brain stem with white
light and energy while retaining the breath in implementing the bandhas actively.
Exhale the same way again flooding the light outward throughout the region.
Repeat breathing white light into the throat chakra (vishuddha), the heart/lungs
(anahat chakra) , the manipura (fire chakra), the swadhistana chakra (water), and
muladhara chakra (earth) the same way utilizing an internal retention (kumbhaka)
and then a spreading outward of the light energy on the exhalation purifying each
and every chakra one by one.
It is excellent to move this energy all the way down to the soles of the feet while
spreading the white light outward on the exhalation.
Let the light spread out in all directions in each chakra. On each exhalation be aware
of a vibratory and pulsating afterglow of light in each chakra.

After all seven chakras are done this way and you have cleansed and activated the
muladhara, then in one long breath breathe in from infinite Source all the way to the
muladhara implementing the internal kumbhaka and the bandhas as the light and
space is spread throughout the body to each and every system, cell, and atom.
During the kumbhaka (breath retention stage) gently compound and suck in and up
the energy in the lower cauldron (lower dan dien or hara) below the navel by
combining mulabandha and uddiyana bandha. Before the exhalation visualize the
energy from muladhara on up from chakra to chakra to the crown completing the
circle by containing it. At this phase spread the entire body with white vajra light. As
you exhale let loose all the bandhas and slowly let the breath and light connect back
to infinite source out the crown of the head as well as sink down to mother
nature/creation leaving the entire body and nervous system as an open channel,
connected, quickened, livened, strengthened, energized, cleansed, vibrating, and
pulsing at an accelerated very intelligent healing frequency.
Sit in that afterglow space in a receptive mood and then start your meditation or
practice or simply use this time to facilitate energy healing work in specific areas.
Eventually allow the breath to return to an equality of inhalation and exhalation or
allow the exhalation to be longer in regard to duration and strength.
The Chakra System
Chakra is a s Sanskrit word which means circle of energy, wheel of energy, spinning
vortex of energy, or energetic center. As mentioned there are many chakra systems,
and the reader is again reminded that the various systems as written and described
in colors, sounds, diagrams, and words, are merely symbolic representations i.e., they
should not be confused with the actual inner reality which must be experienced as an
active operational intelligent energy dynamic pattern which correspond to emotional,
psychological, belief system, and spiritual interactive dynamics as well as physical
vectors (versus a representational abstraction, objectification, or separate fact apart
from our subjective direct experience).
One way to view the hyman chakra system is from the ultimate point of view (the
crown center or sahasrara chakra). An infant has the fontanels (brahmarandhra) wide
open at the crown (at the lambda and bregma points) crown points, but he/she has
no ability to walk, to sense the earth, or to know embodied existence yet. Despite
their DNA and inherent operating system they are brand new to manifest creation
and must get to know the earth body )the muladhara chakra). Life then becomes a
process of learning the connections between infinite and absolute unborn spirit and
the force of creative evolution a sit manifests in the universe of form and content. If
this holy quest is kept intact throughout life, then the budding infant recognizing the
creative principle in all of creation learns to activate the evolutionary tools of the
body (chakra circuits) and lives a creative and fulfilled life in harmony with the
spiritual and universal matrices. Where these energetic matrices intersect within the
human body, are the chakras. they are the result/product or interstices (if you like) of
the physical body, the energy body, the mental and emotional bodies, the wisdom
body, our karma, and unconditioned divine creative spirit. At death the human body
expires by reabsorbing/withdrawing the prana at each chakra and rejoining infinite
Source at the crown. But a wholistic life consists in developing the chakras -- learning
about them, activating them, integrating them, and acting from this deep place of
integration (samadhi). The chakra system can be reduced then to crown (sahasrara)
and earth (muladhara) while all other chakras must align and stabilize around those
two poles -- they are all fed from the integration and harmonization of these two
poles, while it is the negative/afflictive emotions (called kleshas connected to our

karma) which distort, weaken, discolor, toxify, and stress the chakra vortices. One
way to see this is to see the chakras as the energetic result and interaction of the five
koshas (see below).
With that introduction in mind, the reader is again reminded that the chakra system
is not to be viewed outside of the sacred/spiritual realm of creator/creation,
shiva/shakti, yang/yin, or father sky/mother earth, in All Our Relations. Any such
objectification/abstraction will only further alienate us and produce counterproductive
results -- it will impose a limited dysfunctional filter, veil, and discoloration. So we are
reminded that in the sacred Now, as in the beginning, exists the Everlasting -Beginningless Source Seed and in this Great Integrity -- NOW and FOREVER -- in
completion and wholeness - in continuity both the source stillness and the flow exist
as One. From this undistorted Wholeness and Integrity every "thing" -all phenomena
-- is seen as the river's movement -- all things are on fire.
So if the infant were to maintain that continuity of consciousness from the eternal
Source into life in all our relations, then no discolorations would occur -- the chakras
would develop naturally in one's stages of development and remain open, activated,
integrated and conscious. That is the healthy ideal, but in most situations negative
conditioning (karma) and ignorance (with the kleshas) takes over and blocks,
dissipates, or distorts this natural evolutionary flow. This happens when our
programmed beliefs and false identities come into conflict with nature/creation as it
is (Universal Reality) -- the cosmos as it is versus the cosmos as our distorted
constructed mindsets would prefer it to be. Even though underneath our conditioned
projections, distortions, prejudice, delusion, illusion, and manmade belief systems
universal creativity always exists as Real, the infant is programmed to see an altered
state of "things" -- a contrived and transgenerational ignorance and prejudice sets in.
In prime momentum then, two were created, but they as a whole are part of a
greater whole. Hence the source of polarity, voltage, and duality --the source of DNA,
were formed. This two became the apparent distinction of heaven and earth, yang
and yin, father/mother, spirit/nature, siva/shakti, creator/creation,
consciousness/being, crown chakra/earth chakra, kether/malkuth, ein soph and
shekinah, pingala/ida, and the like while in Integrity they are contained in the whole
as one dynamic relationship -- in the Reality of Eternal Beginningless Now. They are
linked by the central column, Yggdrasil, the tree in the center of the earth, the axis
mundi, Mt. Meru, the sushumna (where the kundalini flows), the healing staff
(caduceus), Ouroboros, Tiamet, Nidhogg (the Midgard serpent), etc. In yoga it is this
sushumna (central column) which unites heaven and earth --which is the channel of
this loving, healing, and evolutionary intercourse and dialogue. The authentic
sushumna is rainbow hued, non-flat planed. and multi-dimensional -- it is the channel
where the activated kundalini goddess (creative/evolutionary energy) flows. In
"normal (nut unnatural life) this natural flow of kundalini has become blocked and/or
distracted/dissipated. Where such distortions. blocks, or discolorations occur, there
become negative energy vortexes and hence physical disease is created.
Hence in this context the two most important poles in the human body are the crown
and earth chakras (top and bottom) which are linked by the sushumna (central nadi).
These are the two polar opposites which have further representations left/right and
front/back, afferent/efferent, parasympathetic/sympathetic, autonomic/central
nervous systems, etc . In truth we must learn to operate outside of the narrow
limitations of dualistic consciousness, outside of the illusion of three dimensional
(space/time), rather from the non-lineal fourth dimension (called turiya in yoga which
is also called samadhi). this is the open ground of nondual reality where crown and
earth chakras are united in true bliss and wholesomeness.

As we discern the two prime chakras we also observe the two polar strands of dna.
For the healing chakra work to be successful we must keep in mind the intracellular
dna intertwined as it were in a spiral snakelike dance as it is in all of life (symbolized
by ida and pingala) and feel it in every cell, but yet go ever deeper. As we reclaim our
innate birth rights (recover from our estrangement from living spirit) our
consciousness becomes aware of the more subtle and hence the energy behind all of
so called matter". Here as "self" awareness and consciousness developed through
awareness of "the two" forces, the more refined and differentiated his awareness
becomes -- the more his eyes become opened to what is in Reality. It is with these
opened activated eyes that man heals.
The two polar forces and chakras, become the unity of the three (the trinity of
Brahma, Vishnu, and Siva and hence the three granthis of yoga were delineated (see
below) as portals into all dimensions of being. Further evolution provided further
delineation and articulations and elaborations, but beyond all elaborations always is
-- is the "is-ness". Then the five, the seven the nine and the twelve, and the infinite
became intertwined. As such those who have returned to pure subtle awareness even
beyond the most subtle have taught methods for fragmented people to become
whole again and integrate (yoga). WE IN OUR DAILY LIFE AND HEALING WORK ARE
NO SEPARATE FROM THIS PROCESS OF CO-EVOLUTION. IN FACT WHEN WE EXTRACT
OUR SELVES FROM THIS PROCESS WE WITHER, DRY UP, STARVE, AND EVENTUALLY
DIE. WE A AN INETGRAL PART OF THIS INTEGRATIVE PROCESS.
A major problem in mankind's fall, was that man became bogged down into
unbalanced centrifugation into the periphery forgetting his core and essential nature.
He lost his center and his soul in exchange for the ersatz comfort of material
substance. But there is no lasting happiness, comfort, or security that way. It in fact is
the result of delusion. That is called corruption (or sin) but it is simply the
forgetfulness of the great Integrity.
The common modern man has become lost in his artifacts -- his contrived and
artificial symbolic illusions/delusions brought about by limited conceptual belief
systems and habituated and institutionalized false identifications. Another problem
was that man tried to reestablish his lost center through doctrine which also became
a left brain dominant limitation and bondage and through his attempt to conquer fear
through dominance over nature which corresponds to his left brain/intellectual
dominant stance over the right brain (feeling/receptive) sensitivities. These two
conspire together as a misplaced momentum -- a pathologic energetic vector which
at best is neurotic -- which creates the glue in modern man to limit and enslave him
unless he finds the courage/inspiration to liberate himself. Hence although we will
discuss chakra healing here, ultimately any "healing cure" has to be seen essentially
as a process of spiritual awakening.
Working with the energy of the chakras then as a practice, includes not only working
with the dna, cells, tissues, glands, nerves, muscles, glands, organs, bones, skin,
blood, and interactive energetic systems, but also the interconnected emotional,
psychological, core belief system, and spiritual evolutionary processes of the
individual's inner and outer ecology. All of these relationships can be accessed
through chakra and kosha work -- as the dance of Shiva.
Classically medieval hatha yoga ended with a seven psychophysical chakra system.
Kashmir tantra often has nine or more chakras. Earlier Indian tantra often gives only
five although later seven or nine are common. The most common systems that we
see use seven major chakras while others offer a myriad number of minor chakras

and marmas (energy points at the interstices of the koshas). We will use the classic
seven as examples in these pages, however I would like to make it clear that in my
own experience, I believe that seven is an anachronism in the twenty-first century.
What I would like to suggest for further consideration elsewhere that what is now
attempting to evolve and become actualized/activated in human existence are twelve
chakras and alongside that twelve energetic

The Twelve Chakra Systems

1) The muladhara/earth chakra (as above) from the lower sacrum, tailbone, cauda
equina, posterior perineum etc. The earth chakra governs the giving back the
transmuted solids back to the earth. It also is the portal from which we are able to
freely give to and receive from the earth (nature gives to us as nurture as we give to
her) -- governing our stance and relationship to nature, creation, diversity, and
embodied life itself. It is the place of establishing wholistic contact with all of
creation, all of history, all or healing allies, the herbs, and embodied life itself. It is the
most severely ignored and most singularly important chakra other than the crown. It
is the seat of the kundalini (our evolutionary dormant potential) located posterior and
lateral to the swadisthana chakra.
Concisely speaking, the activated muladhara chakra connects us actively with the
forces of nature and creation, wherein nurture, safety, a feeling if
interconnectedness, stability, and groundedness exist. A disconnect or blockage at
the muladhara chakra results in feelings of fear of wilderness, natural function,
spontaneity, natural feelings, estrangement, and general feelings of insecurity,
alienation, abandonment and fear. In the case of blockage at the muladhara, then all
sorts of compensatory pathologies may result in an attempt to compensate for the
loss sense of connectedness, natural identity, and meaning in life such as in acts of
insecurity, transference, loss of self esteem (often disguised as a superiority complex
or pride) racism (racial superiority complex), chauvinism, nationalism, religionisms,
xenophobia, nihilism, cynicism, sexism, and in other cases extreme depression,
withdrawal, and catatonia.
2) The swadisthana/water chakra (as above) from the anterior perineum, uro-genital
diaphragm, pubis effecting the organs of intercourse (vagina/penis) as well as how
well and freely we qualitatively communicate and inter-relate with the diverse forms
of creation-- all our relations. Swadisthana governs the final process of giving back
the transmuted water back to the water systems of earth and sky through the
urethra, bladder, and urethral tubing. Its location is anterior and medial to the
muladhara chakra between the pubic bone and sacrum.
Concisely speaking the activation of the swadhistana chakra provides a sense of
active participation in nature's scheme, in natural flow, in creative engagement with
others (such as animals, plants, the stars, nature spirits, and other people), the ability
to adapt and create (respond creativity), flexibility in general, openness, and fluidity
and the ability to actively engage the world and other people passionately.

When this chakra is blocked, the inquiry, natural curiosity, wonder, openness, and
friendliness is diminished; while rigidity, stubbornness, self absorption, general
inhibition and withdrawal are prevalent.
3) The lower tan tien (Chinese name) located between the two anterior superior iliac
spines (below the navel and above the pubis. This governs the
generational/procreative/co-creational functions either projecting them outward and
downward through the lower two chakras or providing for the generation and self
empowerment of the sacred fetus. This involves the ovaries/prostate.
Here when activated the higher procreative/creative processes are activated (the
generation of immortal fetus). Thus the activated tan tien is the result of the
harmonization of the lower two chakras with the manipura chakra (see above). When
it is not activated everyday life is far less vital and and rewarding.
4) The classical manipura (also called nabhi) chakra. The fire chakra (described
above) at the navel which is involved in assimilation of food and information as well
as the energetic regulator of physical embodiment. It is associated with the umbilical
cord, the small intestine, nourishment, digestive fire and metabolism. It serves to
burn up toxins, impurities, and torpidity in the body and mind and thus eliminates
chronic burdens on the immune system. This heat (which is fueled by pure tapas)
acts as a detoxifier of karmic, mental, and emotional impurities.
When activated and integrated with the lower tan tien this chakra creates the
necessary heat, energy, and power to fire necessary body/mind activities, thus it is
the energy generator of the organism. It can be visualized as a city filled with shining
jewels (manipura) such as the most radiant, pure, and perfect rubies, emeralds, and
diamonds.
5) The pancreas, liver spleen, stomach chakra located just underneath the sternum
which is involved in breaking down of physical food, digestion, filtering, regulation, as
well as intellectual discernment. Here the adrenals, kidneys, the vagus nerve, as well
as the neuro-endocrine system are also involved. This center is commonly portrayed
as part and parcel of the manipura chakra, perhaps for good reason because such
processes that occur here should never be separated from it. To think of these
processes being governed lower than the navel center can often be more functional
and healing as the intelligent center for these processes exist there.
One may say then that the vital intelligent brain of this chakra is dependent upon the
harmonization of the muladhara, swadhistana, and manipura in the lower tan tien.
6) The classical anahata or heart chakra (air). It is our feeling center -- This is more
than the culmination of the five senses as feeling, but more so, accessing this center
allows us to access the very essence of the process of our sentience -- thus it is the
chakra of direct experience and beingness. Modern science tells us that the heart
center radiates stronger and more refined electromagnetic fields than the brain as
well as producing a storehouse of neuro-endocrine substances
The activation of the anahata center allows us to connect to our feelings and thus

assumes the courage to be open and vulnerable -- the heat must be open and we can
not be afraid to experience pain, grief, anger, or other negative emotions (kleshas)
either self generated or coming from others when empowered.
Blockages here can adversely effect the heart and lungs (our circulatory system). In
this culture, it is the separation of our awareness (ignorance) from our feelings which
is rampid producing most diseases of dissociation. When the heart feelings are
denied or ignored, then disturbances of the heart or blocked energy there cause
problems with the physical lungs or heart.
7) The thymus center located above the heart chakra and below the vishudda (throat
chakra). This is our natural self regulating protective system which in modern times
can be very strained or even overwhelmed. When unhealthy this represents the
taking in of too many manmade pollutants as well as the presence of fear and toxic
thought.
8) The classic throat or vishudda chakra (ether or akasha) that regulates cognitive
communication powered by the will and intellect wherein our abilities of willful
interaction in the world are reflected. If the throat chakra however is not dominated
by cognitive function (the head) but is in balance with the heart and feelings, this
then can lead toward manifestation of wholism through the expression of the divine
creative urge when this chakra is activated. It is the chakra where head and heart are
integrated, where feeling and thought are harmonized -- mind and body. This is
located in the lower throat near the thyroid. Problems in expression. the shoulders,
arms, and hands are reflected here.
9) The back brain center at the upper part of the neck and throat including the jaw
region, the occiput, atlas/atlas, back brain, brain stem (medulla oblongata), and the
like. This is the top connection point between the autonomic and central nervous
system that is involved with self regulation, balance, and harmony. It is a key point in
craniosacral therapy. One might say that its "center" is behind the occipital condyles.
it is the deep brain center associated with the cerebellum and primitive brain. Any
illness can arise when this area is not irrigated with prana or there exists dissociation
from the cognitive functions of the frontal lobes and the more vital centers of the
back brain.
10) The Talu chakra behind the third eye governing the midbrain, basal ganglion,
hypo-thalamus, and amygdala. It is home to our emotional circuitry which governs
wellness.
11) The classical third eye (ajna chakra) governing awareness, concentration, and
individual consciousness associated with the pituitary, pineal, and the two anterior
lobes of cerebral cortex. This is where delusion is made or broken. When not
activated there is no conscious insight, just ordinary discursive thought. Self
awareness is fogged over and gnosis is obscured.
When activated one is is self realized (delusion has fallen) but the connection to
divine intelligence may or may not be won yet (depending on the connection being

open or not at the sahasrara)

12) The classical sahasrara or crown chakra associated with our formless non-dual
imperishable nature -- pure spirit and consciousness -- existing beyond physical
embodiment so it is most closely associated with the energetic vortex above the
brahmarandhra (hole of Brahma or the aperture at the top of the head) but which
also encompasses the head (often "seen" or observed as an aura). When activated it
is a large chakra described as the thousand petaled lotus and s such it is Brahma's
pillow. It is associated with the great continuum, where we came from, where we go
at death, and ultimately where and who we are right now.

Muladhara / Mooladhara / Base / Root / 1st

Muladhara chakra is at the coccygeal point at the base of the spine, in the area of
segment II of the coccyx (tailbone). This chakra is seated at the base of filum
terminale, a threadlike connective tissue that links the bottom of the spinal cord to

the coccyx (the spinal cord does not extend all the way down to the coccyx - it
terminates in the lumbar region). Muladhara is just above kanda mula (root bulb), the
base of the major nadis that run up the spinal column.
In the male, the location of muladhara chakra kshetram is in the perineum (yoni),
between the legs, midway between the anus and penis, one centimetre underneath
the surface of the skin. In the female, it is near the cervix, where the vagina meets
the uterus.4
The first centre, or chakram, at the base of the spine, has a primary force which
radiates in four spokes, making the centre appear to be divided into quadrants, with
hollows between them, like a cross, a symbol which is often used to represent this
centre. 5
Muladhara is the centre of primal life energy and survival, the first chakra or base
chakra, muladhara derives its name from Sanskrit, moola (root, base) and adhara
(support). The root lotus is said to govern memory, time and space.4
When aroused into full activity, this centre is fiery orange-red in colour,
corresponding closely to the stream of dark red and orange vitality which comes to it
from the spleen centre. It may be mentioned that there is a similar correspondence
between the colour of the stream of vitality flowing into a centre, and the colour of
the centre itself.
In addition to the orange and darker reds, there is also some dark purple vitality
flowing into this centre, rather as though the spectrum bent round in a circle and the
colours began again at a lower octave.
From this centre the orange-red ray flows to the generative organs, energising the
sexual nature: it also seems to enter the blood and keep up the heat of the body.5
(nb. may be a link here to acupuncture fire meridians V - circulation/sex and VI - triple
heater)
The first chakra is associated with the earth element, represented by a yellow square
surrounded by eight shining spears. The structure of earth element is maintained by
the continuous spinning of the petals of muladhara chakra, radiating red rays.
Muladhara, associated with the coccygeal plexus, is allied with the organs of
excretion and the sense object of odour.
This sense of odour is of luminous yellow colour. Because the muladhara chakra is a
wheel with four radiations from the central hub, it is likened to a lotus with four
petals. these petals are described as either blood colour or shining gold. The first
petal is in the northeast (upper right) corner, the second in the southeast (lower
right) corner, the third in the southwest (lower left) and the fourth in the northwest
(upper left).
The petals of each chakra are embedded with specific qualities called vrittis, which
are thought-forms or emotions held in the chakra. The four vrittis in muladhara are
four kinds of bliss:
1. Greatest or highest bliss (paramananda)
2. Innate or natural bliss (sahajananda)
3. Heroic bliss in the control of desires (virananda)
4. Bliss of divine union in meditation (yogananda) It seems significant that the
ancient scriptures associate the root or base chakra muladhara with the highest bliss,
because most teachers today instead connect it with the most base emotions.
Muladhara is where luminous kundalini, the Shakti energy resides, it is indeed the
cente of supreme bliss.

Svadishthana / Sacral / Spleen / 2nd / Lower

(Sanskrit sva = vital force/soul + adishthana = seat/abode {abode of the self})
Situated above the organs of generation.
[This centre seems to be referred to as the Spleen chakra in western parlance - why?
it is nowhere near the spleen!] The second centre, the splenic, at the spleen, is
devoted to the specialization, subdivision and dispersion of the vitality which comes
to us from the sun. That vitality is poured out again from it in six horizontal streams,
the seventh variety being drawn into the hub of the wheel. This centre therefore has
six petals or undulations, all of different colours, and is especially radiant, glowing
and sun-like. Each of the six divisions of the wheel shows predominantly the colour of
one of the forms of the vital force - red, orange, yellow, green, blue and violet.18
Said to be the seat of subconscious mind, ruled by the moon; sphere of emotion and
procreation. Svadishthana, [in yogic tradition] the second chakra, the sacral point,
lies inside the chitrini nadi in the vertebral column, in the area of sacral vertebra IV,
within the filum terminale. The chakra kshetram (frontal trigger point) of
Svadishthana is near your pubic bone, at the root of the penis in the male and the
clitoris in the female. This chakra corresponds to the genital region and prostatic
plexus. Therefore it is the seat of procreation.
Six petals form the lotus of svadishthana chakra. These petals are described as
vermillion or whitish-red.
The vrittis (special qualities) on its petals are affection or indulgence, pitilessness, alldestructiveness, delusion, disdain and suspicion.
The petals of svadishthana radiate energies from the chakra's centre into Ida and

Pingala nadis with six main radiations.

[This chakra is associated with] sexual vitality and regulates all bodily muscular
movements, including voluntary muscular relaxation and inactivity, blood
purification. Inside Svadishthana a bright crescent moon-shaped region of the water
element. This is said to be white in colour. This chakra is associated with the gonads,
and it represents the sense object of flavour. 4
The Sacral or Spleen centre has six spokes, and therefore the same number of petals
or undulations. In appearance it is especially radiant, glowing and sun-like. 18
This centre is unique in that it has the all-important function of absorbing the 'Vitality
Globules' from the atmosphere, disintegrating them, and distributing the component
atoms charged with the specialised and transmuted Prana, to the various parts of the
body. (see Etheric Body/Absorption of Vitality)
The Vitality Globules are first drawn into the sacral/spleen centre: then they are
broken up into the seven component atoms, each atom charged with one of the
seven varieties of Prana: these atoms are then caught up by the secondary rotating
forces and spun round the chakram.
The seven different kinds of Prana are coloured thus:Violet - Blue - Green - Yellow - Orange - Dark Red - Rose Red
It will be observed that the divisions are not exactly those to which we are
accustomed in the solar spectrum, but resemble rather the arrangement of colours
seen on higher levels in the causal, mental and astral bodies.
The indigo of the solar spectrum is divided between the violet and blue rays of Prana,
whilst the red of the spectrum is split up into dark red and rose red of Prana.
Each of the six spokes then seizes upon one variety of atom and despatches it to the
chakram or part of the body for which it is needed.
This accounts for six kinds of atoms only: the seventh variety, that coloured rose
pink, is despatched through the hub or centre of the spleen chakra itself, whence it is
distributed over the whole of the nervous system. These rose coloured atoms are the
original atoms which first drew round them the six others to form the globule.
The atoms which bear the rose-coloured Prana are clearly the life of the nervous
system, and it is this variety of Prana which one man may give to another (note to
me see chapter XIII). If the nerves are insufficiently supplied with this rose-coloured
Prana, they become sensitive and intensely irritable; the patient finds himself
restless, and the least noise or touch is agony to him. Instant relief may be afforded
him by some healthy person flooding his nervous system with a supply of rosecoloured Prana. 5

Manipura(ka) / Solar plexus / Navel / Umbilical / Hara / Upper 3rd

The Sanskrit word manipura (city of lustrous jewels) derives from the roots mani
(gem, jewel) and pur (city). 4
The third centre, the umbilical, at the navel or solar plexus, receives a primary force
of ten radiations, so it vibrates in such a manner as to divide itself into ten
undulations or petals. It is very closely associated with feelings and emotions of
various kinds. Its predominant colour is a blending of several shades of red, though
there is also a great deal of green in it. The divisions are alternately chiefly red and
chiefly green. 18
It receives the green ray from the spleen centre, that ray flooding the
abdomen,vivifying the liver, kidneys, intestines and the digestive apparatus
generally, centering expecially in the solar plexus.
The centre is closely associated with feelings and emotions of various kinds. The
corresponding astral centre, when awakened, gives the power of feeling, a
sensitiveness to all sorts of influences, though without, as yet anything like the
definite comprehension that comes from the faculties corresponding to seeing or
hearing. When therefore, the etheric centre becomes active, the man begins in the
physical body to be conscious of astral influences, vaguely feeling friendliness or
hostility, or that some places are pleasant and others unpleasant, but without in the
least knowing why. 5
This chakra has the greatest concentration of intense pranic energy, because so
many nadis (conduits of pranic energy) radiate from it.
Often compared to the dazzling power of the Sun, which gives life to the planets,
manipura gives you life by distributing pranic energy throughout your body. It is also
vital for directing prana from the base of the spine upward through sushumna into

higher chakras. It is often associated with transmuting pranic energy into more subtle
pranic energy called ojas, the substance that imparts lustre and charisma to your
body.
This is the third [major] chakra, known as the navel or solar plexus, centre of
willpower. Its esoteric colour is red.
Manipura chakra is seated at the lumbar point, in the vertebral column near lumbar
vertebra IV, within the filum terminale internum, in the chitrini nadi on the same
horizontal plane as your navel.
The fire element region inside manipura is triangular in shape and its colour is blood
red. This chakra is associated with the pancreas and the abdominal organs.
The manipura chakra is like a lotus with 10 petals, described as the colour of dense
rain clouds or black. This chakra has 10 radiations from its petals. 4

Anahata / Heart / Cardiac / 4th

(Sanskrit anahata = unbeaten as in unstruck) Situated in the cardiac region, said to
be the origin of the 72,000 nadis (yogic energy lines) (Upanishads 7th-8th centuries
bce). The concept was further developed in the later Upanishads - from 2nd 1
The fourth [major] centre, the cardiac, at the heart, is of a glowing golden colour, and
each of its quadrants is divided into three parts, which gives it twelve undulations,
because its primary force makes for it twelve spokes.18
This chakram has twelve spokes or radiations, and is a glowing golden colour. It
receives the yellow ray from the spleen centre; when the current is full and strong it
produces strength and regularity in the heart action. Flowing round the heart
chakram, the yellow ray also interpenetrates the blood and thus is carried all over the
body. It also passes on to the brain and permeates it, though directing itself

principally to the twelve-petalled flower in the middle of the seventh or highest

centre. In the brain it confers the power of high philosophical and metaphysical
thought.
The corresponding astral centre, when awakened, endows a man with the power to
comprehend and sympathise with, and so instinctively understand, the feelings of
other astral entities.
The etheric centre, therefore, makes a man aware, in his physical consciousness, of
the joys and sorrows of others. 5
The term anahata (unstruck sound) is the sound of oneness, made without contact of
two objects. The heart centre is the soundless sound of silence, the cosmic sound
known as shabda brahman. Anahata is the fourth chakra, seat of consciousness,
sense of "I-ness", and point of contact between soul and body. It is centre of direct
revelation and inner quietude. In many scriptures, anahata is described as the chakra
from which all 72,000 nadis originate. The esoteric colour is violet, [it] governs the
pumping action of heart and lungs. Anahata is the gateway to the infinite. Anahata,
at the thoracic point, lies in the vertebral column within chitrini nadi, near the heart
and cardiac plexus, in the area of thoracic vertebra IX, within the central canal of the
spinal column. The form of anahata is a six-pointed star with 12 petals. This
hexagonal shape is the region of air, which is said to be smoke-coloured. Here lies the
sense object of touch [and] is ash-coloured. This chakra is associated with thymus
and lungs. The air region is symbolised by the hexagonal star, where the upward
pointing triangle represents higher understanding and spritual awareness. The
downward pointing triangle indicates earthly pursuits.|
The upward path of the upper triangle is nivritti (return to the divine source). The
downward path of the lower triangle is pavritti (entanglement in worldly illusion).
Anahata is the perfect balance between the upper and lower regions, gateway to
both spiritual and material worlds. Twelve petals surround the lotus of anahata
chakra. The petals glow with a shining deep red colour. Twelve energies radiate from
the centre of this chakra indicates the predominance of the vital air prana along with
udana. 4

Hrit / Hridaya (Sanskrit = heart, or Hridaya = he who dwells in the heart)

Located in the vertebral column in the chitrini nadi in the region of the heart.
Hrit (heart) chakra or Hridaya (he who dwells in the heart) is also known as ananda
kanda (root or bulb of bliss). Hrit is depicted as stainless, subtle and untouched by
any physical impurities.
Hrit chakra is located in the vertebral column in the chitrini nadi in the region of the
heart. Hrit chakra faces downwards and is seated just beneath the 12-petalled
anahata chakra. In fact Hrit is the lower part of anahata (the fourth [major] chakra).
Hrit chakra is described as a delicate, beautiful lotus, red as the morning sun. The
petals are characterised as golden or white. 4

Visuddhi / Throat / Laryngeal / 5th (Sanskrit visuddhi = purity) 1

The fifth centre, the laryngeal, at the throat has sixteen spokes and therefore sixteen
apparent divisions. There is a good deal of blue in it, but its general effect is silvery
and gleaming, with a kind of suggestion as of moonlight upon rippling water. Blue
and green predominate alternately in its sections.18
In colour it shows a good deal of blue, but its general effect is silvery and gleaming,
not unlike moonlight on rippling water. It receives the violet-blue ray from the spleen
chakram. This ray then appears to divide, the light blue remaining to course through
and vivify the throat centre, while the dark blue and violet pass on to the brain. The
light blue gives health to the region of the throat, the strength and elasticity of the
vocal cords of a great singer or speaker, for example, being accompanied by special
brilliance and activity of this ray. The dark blue expends itself in the lower parts of the
brain, while the violet floods the upper part and appears to give special vigour to the
chakram at the top of the head, diffusing itself chiefly through the 960 petals of the
outer part of that centre. Ordinary thought is stimulated by the blue ray, mingled
with part of the yellow (from the heart centre). In some forms of idiocy the yellow and
blu-violet flow to the brain is almost entirely inhibited. Thought and emotion of a high
spiritual type seem to depend largely upon the violet ray. 5
Vishuddha (purity) chakra, referred to as the throat chakra, is the seat of purification,
which harmonises all diversity. It is responsible for creative expression and
communication. its esoteric colour is indigo. Vishuddha chakra, at the cervical point,
is situated in the area of cervical vertebra IV of the spine, in chitrini nadi within the
central canal of the vertebral column in the neck region. It is associated with the
cervical plexus and thyroid gland. Vishuddha kshetram is located on the front surface
of the neck in the region of the Adams apple. This centre is considered the centre of
udana vital air (udana vayu). From its petals, 16 radiations vibrate akasha energy and
udana vayu into ida and pingala. Within the centre of vishuddha, a pure white void
circular region blazes like the full moon. The void is also known as the ether element,

associated with the sense object of sound, and principles of hearing and speech. 4
Talu(ka) / Lalata
(Sanskrit = uvula) Also called Lalata or Taluka. Lies near the junction between the
front end of the central spinal canal in the medulla oblongata and the lower part of
the brains fourth ventricle., within chitrini nadi, behind the uvula.

Ajna / Brow / 3rd eye / Pineal / 6th (Sanskrit = command, order) 1

The sixth centre, the frontal, between the eyebrows, has the appearance of being
divided into two halves, one chiefly rose-coloured, though with a great deal of yellow
about it, and the other predominantly a kind of purplish-blue, again closely agreeing
with the colours of the special types of vitality that vivify it. Perhaps it is for this
reason that this centre is mentioned in Indian books as having only two petals,
though if we are to count undulations of the same character as those of the previous
centres we shall find that each half is subdivided into forty-eight of these, making
ninety-six in all, because its primary force has that number of radiations. This sudden
leap from 16 to 96 spokes, and again the even more startling variation from 96 to
972 between this and the next chakra, show us that we are now dealing with centres
of an altogether different order from those which we have hitherto been considering.
We do not yet know all the factors which determine the number of spokes in a
chakra, but it is already evident that they represent shades of variation in the
primary force. 18
The ajna (command, order) chakra is so-named for several reasons: As the
distribution centre for distributing prana to various areas of the body, it commands
prana. This is the third eye of higher mind, the eye that looks inward rather than
outward, centre of divine sight, clairvoyance, wisdom, divine experiences, insight,

spiritual discernment, revelation, and higher voice. Ajna is the primordial power of
everything and Atman (higher self). 4

Sahasrara / Crown / Coronal / Baihui / 7th (Sanskrit sahasrara = thousand) Situated in

the top of the cranial cavity. Known as the Crown chakra or 'the thousand-petalled
lotus. 1
The seventh centre, the coronal, at the top of the head, iswhen stirred into full
activity the most resplendent of all, full of indescribable chromatic effects and
vibrating with almost inconceivable rapidity. It seems to contain all sorts of prismatic
hues, but is on the whole predominantly violet. It is described in Indian books as
thousand-petalled, and really this is not very far from the truth, the number of
radiations of its primary force in the outer circle being nine hundred and sixty. Every
line of this will be seen faithfully reproduced in our [image], though it is hardly
possible to give the effect of the separate petals. In addition to this it has a feature
which is possessed by none of the other chakras - a sort of subsidiary central
whirlpool of gleaming white flushed with gold in its heart - a minor activity which has
twelve undulations of its own. 18
This chakra is usually the last to be awakened. In the beginning it is the same size as
the others, but as the man progresses on the Path of spiritual advancement it
increases steadily until it covers almost the whole top of the head. Another
peculiarity attends its development. It is at first a depression in the etheric body,as
are all the others, because through it, as through them, the divine force flows in from
without; but when the man realizes his position as a king of the divine light,
dispensing largesse to all around him, this chakra reverses itself, turning, as it were,
inside out; [becoming a halo?] it is no longer a channel of reception but of radiation,
no longer a depression but a prominence, standing out from the head as a dome, a
veritable crown of glory. In this form it is to be found upon the heads of thousands of
images of the Lord Buddha all over the Eastern world. In many cases it will be seen
that the two tiers of the Sahasrara chakra are copied - the larger dome of 960 petals
first, and then the smaller dome of 12 rising out of that in turn. 18

21 MINOR CHAKRAS - less well known

1 and 2 - Two behind the eyes
3 and 4 - Two below the ears, at the maxilla/mandibular juncture.
5 and 6 - Two at the inferior clavicular fossi.
7 - One where the breastbone and sternum meet.
8 - One closely connected to the Vagus nerve - near the Thymus gland.
9 - One closely connected to the Stomach.
10 - One closely connected to the Liver.
11 - One closely connected to the Solar plexus.
12 and 13 - Two associated with the Spleen and Pancreas.
14 and 15 - Two at the palms.
16 and 17 - Two connected with the Gonads.
18 and 19 - Two within the knees.
20 and 21 - Two in the soles of the feet. 2

Others known of:

LALATA (= forehead). Situated at the top of the forehead.
MANAS (= mind). Situated in the region between the navel and the heart, possibly
relating to No. 7 above.
SURYA (= Sun). Again situated in the region between the navel and the heart. Maybe
relating to No. 9 above.
SOMA (= Moon). Situated in the centre of the brain. This may relate to the pineal
gland.
ATALL - (1st below Muladhara - root chakra, may be named Omega - see below)
VITAL - (2nd below Muladhara)
SUTAL - (3rd below Muladhara)
RASATAL - (4th below Muladhara)
DHARATAL - (5th below Muladhara)
MAHATAL - (6th below Muladhara)
PATAL - (7th below Muladhara)
8 above the Crown centre:
(from this Rajasthan 18th Century print.)
1. Eight inches above the Crown Centre named Alpha, linked to one eight inches
below Muladhara (base of spine) named Omega. The circuit between these known as
the Unified Field.
2. above 1. linked to the Emotional/Desire Body.
3. above 2. linked to the Mental Body.
4. above 3. linked to the Causal/Spiritual Body.
5. above 4. linked to the Oversoul.
6. above 5. linked to the Christ Oversoul.
7. above 6. linked to the I AM Oversoul.
8. above 7. linked to the Source's Presence. 9

The Seven Microcosmic Chakras of the Neck

The neck has an "S" shaped curve very similar to the spine and an analogue can be
found at each cervical vertebra. This additional chakra practice for the seven
vertebra of the neck and as a microcosm for the rest of the spine can be done alone
or integrated with the above practices is an excellent 7 step exercise for those with
blockages in vishudda chakra, neck, or throat problems.
EARTH -- lam between the 7th and 6th
WATER -- vam between the 6th and 5th
FIRE -- ram between the 5th and 4th
AIR -- yam between the 4th and 3rd
akasha -- ham between the 3rd and 2nd
aum between the 2nd and 1st

aum again between 1st and then entering into the talu chakra
(note that sometimes the name of the chakra behind the occiput at the brain stem is
called "talu", while in other literature, "talu", refers to the region at the cerebellum.
One can continue to break down the energetic points of the body and give them
names and sounds which symbolize their energetic resonance, harmony, activation,
and stabilization. Commonly there exist recognition of the chakras at the cupped
arches at both feet, at the heels, knees, and both hip joints, the cupped arch at the
palms of the hand, the wrists, the elbows, and at both shoulder joints (gleno-humeral
joints). In addition many tantric systems recognize at least one chakra below the
body belonging to the earth proper and at least in space above the head belonging to
the sky region proper. These two follows around the human body where ever it goes
as long as it is alive. It is through this body that Shiva's love is communicated to
Shakti, and how Shakti's love toward Shiva is expressed in a balanced mutual
timeless non-dual synchronicity.

Bandhas and Mudras

"The yogi conveys the prana
down into the muladhara;
the air thus drawn in awakens
the fire below that lay sleeping.
Meditating on the pranava
that is Brahman,
concentrating his thought,
he causes the breath to rise
mingled with the fire below
as far as the navel and beyond
within the subtle body"
In the ancient system of Hatha yoga bandhas and mudras are used at the same time
with visualization, pranayama and asana to realize samadhi. Bandha is translated as
an internal energy lock. In hatha yoga we practice locks to eliminate the dissipation
and disintegration of energy, energy leaks, and to hold or move energy in certain
areas. The beginning bandhas are usually uddiyana bandha (navel lock or lift),
mulabandha (root or earth lock at the perineum), and jalandhara bandha (the chin or
throat lock). Taken together in the same procedure they compose the popular tribandha or triple lock. Bandhas are far more than complicated muscle contractions or
tricks. Their powerful and helpful deep energetic actions can only be understood from
direct experience.
At first the energetics effected by bandhas appear very subtle, but later as we
become more conscious of the body/mind/spirit interfaces, our practice takes on a
the self confidence and efficiency that is the result of intimate awareness and
consciousness of the process itself which is the basis of the self authority and
empowerment that yoga bestows. At first we may find it helpful to practice bandhas
alone, but in more advanced yogic practice bandhas are rarely practiced alone, but in
conjunction with kriya, asana, pranayama, mudra, and as a preparation for
meditation. The psychic correspondence for the physicality of bandha is pratyhara,
the withdrawal of externalized consciousness from the dissipations of dualistic and
fragmented mental energetics and the abiding and concentration of this energy
inward and upward in the heart.

Mudra can be translated as gesture or sealing posture, although sometimes it

connotes consort, aspect, or counterpart. Mudras connote an active and conscious
energetic direction toward ultimate integrity or union. As they inter-connect up our
latent potential energies they at the same time seal-off their corresponding
dissipations or suppression. Mudras are thus almost always associated with the flow
of shakti, prana in union or relationship with the subtle channels, nexi, chakras, or
psychic nerves.
Mudras produce a stronger psychic component than asanas or bandhas alone and
mostly represent a dynamic direction rather than a stable or static stance. They are
powerful energetic formations most often accompanied by physical movement,
concentration, visualization, pranayama, bandha, and asana yielding a specific
conscious and identifiable inner biopsychic counterpart.
Valuable basic mudras are vishnu mudra, sampurana mudra, jnana mudra, cin
mudra, sambhavi mudra, khechari mudra, ashwini mudra, maha mudra, mahabeda
mudra, yoga mudra, shakti chalana mudra, yoni mudra, Sanmukhi mudra, Naumukhi
mudra, Prana mudra, Viparit karana mudra, vajroli mudra, amaroli mudra, sahajoli
mudra, and so forth. In many teachings some bandhas are also considered to be
mudras. Mudras are most often combined with asana, pranayama, bandha, and
visualization as its component parts in order to powerfully move and/or activate the
energy flow in specific biopsychic centers in association with the activation of the
central column (sushumna).
"Sitting in siddhasana, the wise one closes the ears with the thumbs, the eyes with
the index fingers, the nostrils with the middle fingers, and the mouth with the ring
and little fingers.
He draws in the prana-vayu by Kaki-mudra (by curling up the lips to form a crow's
beak and sipping in the air very slowly and deeply) and joins it with the Apana-vayu
(downward flowing prana) contemplating the six chakras (all but the crown chakra) in
their order and repeating the mantra Hum Hamsa,
After he has awakened the sleeping Serpent-Goddess Kundalini, let him lead the
Shakti and the Jiva to the radiant lotus. United to Shakti, let him aspire to the highest
union with Siva and the Supreme bliss...Yoni Mudra is the greatest secret, difficult to
be attained even by the Devas. He who gains perfection in this practice becomes
established in samadhi....
Wearing a loincloth let him practice Shakticalani mudra in a secret room.... Draw in
the prana-vayu with both nostrils, forcibly joining it with Apana (hold the breath in).
Contract the rectum slowly by Aswini mudra (repeated contraction and expansion of
the rectum) until the Vayu vigorously enters the sushumna and manifests its
presence. By restraining the breath (Vayu) during Kumbhaka (retention) in such a
manner that the serpent Kundalini feeling suffocated awakes and flies upwards
toward the Brahmarandhra. Without Shakticalani mudra, the Yoni mudra remains
fruitless. One should practice Shakticalani first, then Yoni mudra."
"Gherand Samhita"
Most of the ancient esoteric yoga texts still remain either untranslated or missing. Too
often those few which have been translated were done so by either non-initiates or
those not well versed in English, thus a further encryption and mystification of what
is in reality, a very natural process has sometimes unfortunately occurred. In other

special cases, meanings have been purposely obscured by the authors, attempting to
avoid misuse or possible ill consequences by the ill prepared or ignorant.
When one is prepared, kriya, asana, pranayama, bandha, mudra, and samadhi may
happen by itself, naturally and spontaneously. Hatha yoga is a method of speeding up
the process of "getting ready" by taking hold of the process of self realization and
working backwards through the biopsychic organism from a life of dissipation,
tension, stress, disease, suffering, and corruption to one of coherence, integrity,
compassion, healing, grace, and bliss.
Bandhas and mudras, combined with asana, pranayama, and creative visualization
(bhavana) are extremely helpful and powerful methods of controlling our internal
biopsychic energetics in preparing the ground to achieve a state of extraordinary well
being rising us up gradually to the superconscious state. The practice of these
methods prepares the embodied vessel so that it can hold the divine nectar and
withstand its deepest pulsation. These methods are designed to raise the kundalini
and allow the meditation to go beyond the calming of the mental fluctuations, but
rather to enter into embodied union quickly and completely.

"Oh Uma!... She is situated in the empty sky of the Consciousness free of all veil. She
contains the whole differentiation in its form of vibration. She mingles with the whole
and this Bhairavi Thou art....
The energies -- attributes of the great Union (mahamelapa) --assume the form of the
awakening of the kundalini; residing in the realm of the void of the Consciousness
free of all veil, they shine there eternally. Beyond being and non-being, this energy,
appearing in the glorious effulgence of her unveiled form, is the one called
bhairavimudra, that pervades the multiplicity of the differentiated objects born of her
intense power and protects the oneness endowed with immutable flavor and
undisturbed expansion. Ever sealed, belonging to the goddess who excel at union
(melapa), this mudra is twofold: internally or externally sealed; and here is described
the external seal, the Splendor attitude, which is none other than bhairavimudra....
The collection of rays engaged in absorbing the dross of the subtle body licks and
consumes differentiation in its flames; it is Thou, O Mother, who licking with great
force experiences the lelihanimudra....
O Goddess, Thou art engaged in destroying speech, which ranges from the Word
down to ordinary speech. Free from all veil, Thou reachest the abode of Siva and
revealest Thyself as the one roaming in the firmament of consciousness (khechari)
and bringing about its unfolding. O Mother! Thou art this Kundali who soarest up like
a flash of lightening and eagerly devourest the brilliance of fire, sun, and moon.
When Thou breakest Thy path through the middle way, in KHA, up to the
sambhavasiddha bindu, Thou art known as Khechari....
The celestial tree with its strong branches of awareness is already fully grown in the
realm of the heart. Its blossom is the glowing rapture; its fruit the exhilarating joy of
unalloyed bliss."

Pranayama
Yama means, "control of" while prana is the more specific aspect of Shakti which
manifests inside us as living beings as the animating life forces behind all bodily and

mental functions. The entire created universe can be broken down into two aspects,
prana (energy) and akasha (ether or the building blocks of matter). All of manifested
creation is based on this voltage, energy, duality, or polarity of attraction/repulsion,
yang/yin, shiva/shakti, etc.
Through yoga we learn not through memorization, but from direct experience and
intimate contact, that all matter including the physical body follows the energy
(prana) and is directed by it. Even Western science tells us that all matter is
vibrating. That at the root of each element are energy vortexes explained by
electrons vibrating around protons and/or neutrons. It is these energy polarities,
voltages, or vortexes which hold matter together and which are energetically behind
any movement in matter. Without these voltages and polarities, the matter and the
physical world would disintegrate.
Just as we know that the body can deteriorate, decay, and dissipate, degenerate, and
disintegrate in disease processes, death, and after death; we should also learn how
the body can regenerate, rejuvenate, empower itself, integrate, and become whole in
the health state, healing state, or wholly state. The former (the dynamic process of
disease) is acknowledged by modern science while the latter (the energetics of
healing and immortality) is ignored.
Since the physical body follows energetic patterns, it us up to us to discover these
patterns and rid ourselves of conditioned energetic and unconscious processes of
dysfunction and disease, of tension and stress, of dissipation and self repression. This
is the process of waking up to our pranic interactions in body, thought, emotion,
speech, and every day action. This energetic awareness can be increased in all our
activities. We can then direct our prana into the spiritual pathways of wholistic
healing and heart centered activities so that our core wisdom energy is no longer (or
at least minimally) distorted or dissipated. Here we can go beyond conditioning,
duality, and polarity altogether into the unconditioned unborn state of infinite love
and grace.
We learn to see how these energy patterns can disintegrate matter, how it is held
apparently rigid, and how it is transformed through disturbed or distorted energetics.
When the energy is brought into stillness, integration, harmonization, or wholeness
the chattering of the mind not only is stilled, but our consciousness makes contact
with a far greater source of inspiration and sacred wisdom.
Through the practice of yoga we first begin to learn how to control our prana or life
energetics. We come to understand our vital connection with animate reality as part
of our ourselves not as some inanimate, frozen, and external objective world that we
have become estranged, expropriated, confiscated from, or self-alienated. We learn
these connections by learning how to control the breath and to further understand
the synergistic dynamic interconnections between the breath, thought process, and
the body. The breath functions as a bridge into the unconscious and into our core
energy and we can use the breath in all our activities to effect a greater sense of
harmony, peace, awareness, and spiritual wholeness.
Through pranayama we learn to see the energy patterns behind our thoughts and
emotions and are able to accomplish greater resolution toward a more integrative
and healing conscious way of life. Through pranayama we learn how we dissipate our
energy and conversely how to energize, heal, and focus our body and mind in daily
life.
Despite the popularity of non-vital, dualistic, and fragmented belief systems, we can

postulate that the mind does not exist without the biological brain. The brain likewise
can not fully function without the body and its complex system of blood, endocrine
substances, organs, kidneys, liver, ancillary nerves, and so forth, which all in turn
may be further purified, enhanced, activated, and integrated through pranayama
practice having the power to cure many physical and psychological ailments, remove
biopsychic and spiritual obstructions, and propel our ascent into wholeness and
spiritual fulfillment. The yogi/yogini is further harmonized, activated, and integrated
through the combined practice of pranayama, asana, mudra, bandha, focused
intention, creative visualization (bhavana), meditation, and samadhi. Pranayama
helps us get in touch with this great internal miracle of creation inside of us and
allows us to accelerate its' latent potential for healing and awakened evolutionary
consciousness.
According to classical yoga there are five chief life sustaining pranas animating the
body (udana, prana, samana, vyana, and apana) and five secondary pranas making a
total of ten important pranas that concern the yogi.
Thus the life supporting functions of prana-shakti in the body (often called vital airs
or vayus) are ten, of which apana-vayu (normally flows downward from the navel to
feet) and the prana-vayu (normally residing in the chest area) are the most important
in activating or latent potential. The goal of uniting the Apana-vayu with the Pranavayu in the abdomen is a critical and important teaching in pranayama and kundalini
practice. In particular advanced pranayama pays more detailed attention to the
duration, the force, the evenness, the pauses, the distance and location of the
breath.
According to Yoga, in addition there are 72,000 nadis or psychic nerve channels in
which the prana-shakti or vital airs flow. There are many different methods in which
we can control the prana and thus go beyond mere intellectual function, beyond the
mind to Shakti and her grace. When the mental and emotional pranas no longer have
any power over us -- they just fall away. Then our consciousness and nadis are said to
have been purified. Then they are able to more fully interconnect up the dormant
pranic pathways with the multidimensional pranic currents of the cosmos and trace
them back to their source which the yogi eventually immerses him/herself and
bathes in the wholly river. The realized yogi/yogini can not help to channel or
communicate their transpersonal bliss because it is their truth, love, and existence.
In the advanced stages of pranayama the yogi activates the central nadi (Sushumna)
and the pranas disappear from the body as they are drawn up into the central column
activating the Kundalini Shakti (dormant evolutionary energy). The Kundalini is
normally dormant, non-integrated, or repressed. It sleeps in the earth chakra
(muladhara) and is raised into its rightful home to the second chakra (the
swadhistana). From here the kundalini can progressively rise activating each chakra
until it reaches its flower at the crown of the head producing embodied
superconsciousness and with THAT stage of embodied completion, union, and
fulfillment, great bliss is one of the obvious symptoms. Here Spirit and Nature is
fused in the human form and from here ultimate bliss is accessed more easily in the
Hridyam chakra (the heart of hearts) which resides the core energy of all of creation.
Through pranayama we can access the energetic pathways of the spiritual and the
physical realms as an adjunct to activating our highest potential on the planet which
is to manifest the love, peace, wisdom, and healing virtues of shakti. But first we
must learn a kinesthetic awareness of prana and then we can gain self authority and
empowerment within these realms.

At first we can use simple pranayama and the bandhas to help us in meditation.
Those which are most purifying and helpful to beginners are the sushumna (central
channel) breath, Nadi Shodhanam (alternate nostril breathing), agni sara kriya (fire
washing breath), bhastrika (bellows) pranayama, Brahmari (bee humming breath),
sushumna breath, and kapalabhati (skull shining). After these and other preliminary
pranayamas and kriyas are mastered, breath suspension is then learned with the
ratio of the retention twice the duration of the exhalation and four times the duration
of the inhalation. The ratio of inhalation: internal suspension: and exhalation is 1:4:2.
Breath suspension is further more effective with visualization and mantra. Later
pranayama is combined with bandhas, mudras, and creative visualization (bhavana)
in advanced practice. Pranayama like kriyas and asanas help the entire body and all
its cells tissues, glands, organs, and bones vibrate at an accelerated rate, both
purifying and activating the subtle body. It quickly places us in tune with our core
energy and accelerates the activation of kundalini moving us into direct contact with
our higher self.
"If you keep the breath
at the root of your tongue,
you will be able to drink ambrosia
and will know true happiness.
By drawing it through the ida
and holding it between the eyebrows,
you will drink nectar and keep
your body in good health forever.
By using the two nadis
and guiding the air down to the navel,
you will be preserved from all sickness.
And if for a whole month,
you drink nectar drop by drop,
inhaling the air three times a day
and retaining it according to the rules
in a chosen part of your body,
any sickness deriving from wind or bile
will never be able to bother you.
Diseases of the eyes
are cured by breath held in the forehead
just as diseases of the ears are cured
by breath held in the ears,
and headaches by breath
held at the base of the head"

Asanas
Shat Karma exercises are mutually synergistic with asana practice. Both are purifying
and activating. Asana is best understood as an energetic or dynamic stance or
perspective rather than a static posture. The word asana can be thus defined as our
stance, posture, attitude, perspective, identity, framework of reference, our "stand in
life", or position in the world. More exactly our present platform of viewing the world
is our asana; it is the stance we have taken in the world; the dynamic and energetic
relationship we have formed with self and others. Even more specifically it is the
relationship in which we have established the body in terms of spirit and nature. It is

how we see ourselves and thus each asana contains its own unique energetics,
qualities, openings, and characteristics; which if performed correctly help us remove
conditioned human propensities toward energy blockages, tension, repression,
restraints, rigidities, limitations, repression, distortion, dissipation, dysfunction, or
disease.
Thus through asana we are able to transform our past rigid attitudes, our frozen
tendencies, our stagnant self imposed limitations and break up the old patterns as
we purify the dross and merge deeper into the richness of reality which is our
birthright potential by opening up the blocked channels of life and wisdom.
Thus we can "read" a body through observation of "postures" and determine much
emotional, psychological, or spiritual information about that person. Likewise we can
move that person through some powerful asanas and transform that person's
consciousness and state of being.
Yoga through asanas and Hatha yoga kriyas purify and activate the dormant
biopsychic mechanisms and dynamics which is our higher potential and birthright.
They help allow us to awaken to our intrinsic higher vibratory frequencies. Asanas
and kriyas activate not merely muscles, but interconnected the organs, nerves,
glands, tissues, and their interconnected channels which form the synergistic
extraordinary biopsychic and spirit-filled dynamic circuits. In working through each
asanas we are actually wakening up the chakras, removing constriction in these biopsychic centers and channels. Hatha yoga asanas thus gives us an easy avenue to
move the vital energy through the biopsychic organism and gives us intimate and
firsthand experience of moving with and even as shakti. Asanas should facilitate
direct experience beyond the intellect or ego of this transpersonal core energy.
Thus each asana is a platform, stage, or framework in which we can explore,
commune, pray, experience, open up to, take off from, pulse and dance with our core
universal life energy; with the core love pulsation of all of nature, creation, the
universe, and the creator. It is a vital and direct two way path back to the source and
from the source into manifest existence. Here we can gain intuitive insight and allow
this insight or wisdom energy to move us into even greater harmony, deeper energy
flows, and vortexes of wholeness and well being when we move the physical body
toward approximation or synchronicity with the liberating energy that the asana
offers us.
The more we allow our asana practice to be an opportunity to connect up with this
loving and healing power beyond ordinary devotion, dedication, or discipline, but as
an enthusiastic act of living joy, love, and surrender, the more we can allow this self
empowering healing and creative energy to integrate in our daily life in the spirit of
true celebration and conscious wholistic communion. Love and joy is our intrinsic
nature. This way we thus ease into the asanas, open up into, lengthen into, broaden
out, unwind, let go, loosen up, pulsate into, heighten our vibration, synchronize with
our light body, spirit, nature, and the ultimate source of creation.
Although the "Yoga Sutras" compiled by Patanjali 2000 years ago is primarily a

treatise on meditation or Raj Yoga, it is informative to see even how this great Raj
Yogi defined asana in chapter II Sutras :46-48.
"Asana should bequeath strength (sthira) and bring in joy (sukha). It is practiced as a
relaxation of effort; as a settling into a boundless unity (ananta), thus no tension,
stress, or conflict can take hold. This profound state of balance and synchronicity
(samapattibhyam) is accomplished through progressive and continuous relaxation
(prayatna-saithilya) by aligning within the great self existing, self supporting, and self
animating (ananta) endless flowing intelligence which always awaits the true seeker
as the Great Continuum (Infinite Mind)."
By the correct application of asana, then effort and tension are relinquished by
melting into complete synchronicity and identification with the source of the infinite
life stream of consciousness (chit and Sat are united here). When we have so merged
in the asana so that nature, the body, the breath, the mind, the emotions, and
beginningless spirit are synchronized, then we have arrived in sacred presence.
Simply joyfully abiding and being self animated/buoyed in the harmonious sea of
pure consciousness and pure beingness (Satchitananda) nothing more is needed. We
are complete and whole (santosha). Our sense of alienation, aloneness, craving,
separation, duality, dis-ease, craving, confsuion, and conflict have been conquered.
Although Sri Patanjali was addressing primarily asana for meditation, these same
principles may be applied successfully in hatha yoga asana sadhana. In our asana
period we thus find the therapeutic edge BEFORE there is strain, stress, tension,
uncomfortableness, dis-ease, or pain, yet we feel the benefit in terms of a
lengthening, broadening, tingling, warming, throbbing, pulsation, expansiveness,
increased vibratory rate (frequency), relaxation, ease, wellness, energy flow,
increased tone, or other such signals from our proprioceptors which we can recognize
as healing and transformative and the opposite of stress, disease, illness,
uncomfortability, and tension. Yes, asanas should be comfortable and we should be
comfortable 24/7 both in body and in our state of consciousness; in our complete
being -- in All Our Relations. Thus we can break up old habits of self abuse, stress,
self hatred, and self limitation.
Asana teaches us about the tensions that exist in the body which are produced by old
rigid patterns of the past consisting of traumas, fears, grief, frustrated desires, anger,
or even simply physical accident (even physical accident is caused by unawareness
and karma). For example, hypertension attributed to hyper-sympathetic nervous
system tonus can be completely reversed through daily yoga practice.
Through effective asana practice we break down these old energy blocks, rigidities,
and prisons of the past and enter more fully into the sacred and vital present. The
more we become conscious of the tensions and patterns limiting the energy,
dynamics, and potential inter-connections of the body/mind complex the more we
can let them go and then liberate us to tend to the real business at hand. The more
we become awake and conscious of who we are through asana, the more we can take
responsibility for our health, life and actions and this is the gift of self empowerment
and self authority that is always accessible, but is "normally" hidden through the veils

of an artificial and non-vital conditioning. The more we practice and become awake,
the less energy and time we invest in dysfunction, distraction, pain, and suffering.
Thus asanas practiced with this inquiring, exploratory, and open attitude and
perspective are never ends in themselves, but rather a vital link in the process of
activating our dormant biopsychic circuitry -- our higher potential-- for a deeper,
more peaceful, self confident, and more fulfilled conscious way of living. Yoga
provides us with a way to cultivate and more deeply commune with nature, creation,
and our own creative healing energies in a sacred manner. Everyday we deepen our
communion with our core wisdom energy that is beyond intellect or mere mental
process. Hatha yoga asanas thus can bring us into the True Asana or true perspective
beyond any perspective, definitive quality, or self limitation imposed by the ego,
mind, or any other artificial illusion of separation.
With this approach to Hatha yoga there is a self engendering enthusiasm for yoga
which is generated and nourished that goes far beyond ordinary discipline, devotion,
or dedication so that our practice is propelled into love, joy, healing, wisdom, and
fruitful completion. Asanas like kriyas and pranayama increase our vibratory rate and
frequency throughout the cells tissues, nerves, glands, organs, and bones purifying
the subtle body, opening up the chakras, activating the psychic body, and providing
access to the causal body so that we can more fully and consciously participate in the
process of creation. Here our practice is devoid of asceticism, discipline, or rigidity,
but is rather motivated by a bubbling over of enthusiastic love, joy, desire to heal,
and compassion.
In this context each asana offers us a gift as we approach them with an attitude of
conscious and loving attention. The asanas create a frame for the energy to become
energized through our body/mind organism. We do not do the asana, but rather it
does us.
Basic Hatha yoga asanas include standing stances, sitting stances, balancing
stances, forward bends, backward bends, inverted stances, and twists. Asanas are
always best performed non-mechanically -- in a feeling, exploring, expanding,
discovering, opening, playful, and kinesthetic mode as a true seeker -- humble and
hungry to better understand. It is here that we wish to have Shakti move us, play
with us, educate us, and spontaneously teach us new, better, more relevant, and
healing movements and stances. Here the proprioceptors throughout the body are
turned-on and activated and the we deepen our mindfulness of the body and through
the body of mother earth, nature, the universe, and all of creation; and through this
the creator(s) and the creative process as well as the evolutionary energy become
innately honored and discovered.
Here we learn daily to follow and listen to shakti increasingly. If we are losing
enthusiasm for yoga, it means that we are not following shakti. We should enjoy
asanas not because we can perform them picture perfect (externally or objectively)
but because they are giving us added shakti -- because we can endogenously or
kinesthetically feel the shakti flow and invigorate us when we do them. We benefit by
identifying certain set patterns in our practice and shaking them up once in awhile. If

the practice seems stagnant we can change, alter, or reverse positions or sequences
with the boon of not losing the experimental, playfulness, spontaneity, and joy of
discovering the manifold dynamic possibilities available in order to more deeply
activate, invigorate, heal, regenerate, and integrate our higher potential or our vital
and sacred connections with nature, love, and all of creation.
Because each person is unique, there is no limit on the variations or sequence of
asanas. Everyday our unique biopsychic situation changes just as one day's poison
may be tomorrow's medicine and vice versa How do we know what is best? Firstly,
we must make intimate contact with Shakti within. Once this report with shakti is
established, she becomes the teacher, external rules and ritual are set aside in favor
of spontaneous and natural healing. Only by listening to and asking shakti will we
know -- only then will we maximize our potential. The various asanas thus are
designed to wake us up to the entire body from toes to crown, the neuro-endocrines,
nervous system, organs, tissues, cells, bones, blood, as well as muscles.
The various asanas are best viewed as only an intelligent a "straw man" framework, a
suggestion, a platform, a jumping off place for our own shakti awareness to
actualize/manifest/lead. Asana practice is not a performance system to control the
body under the mechanical aegis of individual intellect and will. We want to go
beyond logic, the conceptual mind, reductionism, ego, limitation, ignorance and will
power into spontaneous wisdom and healing. Here we ease into the asana with
conscious awareness, breathing into the area that has "stuck energy", tension, or
stress, breathing in and surrounding the area with light, warmth, prana, blood, and
oxygen; creating space, opening up, and allowing the constriction to relax, warm up,
let go, open up, vibrate, pulsate, etc.
Just as the breath gets hard, ragged, or constricted when we are stressed, straining,
abusive, or in pain. Just so the breath becomes deep, full, and diaphragmatic when
we are natural state of grace, healing, or wholeness; just so we can take a state of
stress and transform it by consciously transforming our breath to deep diaphragmatic
or yogic breath.
Here we must have the patience of loving attention while breathing deeply using the
breath and effective methods of intent and visualization. Here we can first focus our
awareness on the tension or rigidity and then connect up that point or area with the
pulsating current flow of energy above and below it and in front and behind it while
dissolving and opening up the energy blockage and constriction. Here we must learn
not to go too fast nor waste our time by going too slow but rather to find the
therapeutic edge/ledge of maximum opening and benefit. This gradient only be
learned by activating and listening to the inner teacher.
Our attitude while "doing" asanas is best that of exploration, experimentation,
worship, awareness, receptivity, surrender, playfulness, kindness, and love. When we
learn to commune consciously and trust more fully the intimate source of creation,
creativity, healing, inspiration, and spontaneous energy flow then we will become
better able to fine tune, maximize, and perfect our asana practice. In yoga Siva
(Shakti's consort) is not only the lord of yoga, but also the lord of dance (and the

dancing lord) in his form as Nataraja, and this hints at a possible efficacious attitude
in which the asanas may be approached that leads toward wholistic and ultimate
fulfillment.
We can constantly and continuously ask "what is going on here -- acknowledging pure
awareness". Our work is not hard work, but soft work. It is not to make "buns of steel"
but to soften out tension and tightness, to melt down, to dissolve constriction, to
expand our wholly vibratory communion, to merge our physical body with our light
body, and come into synchronicity with our empowered true self -- embodied spirit
here and now on the planet as a messenger of love, peace, and healing.
"One should inhale breath slowly and exhale it likewise. One should not retain the
breath exceeding one's capacity,t nor exhale it rapidly. Drawing up apana one should
unite it with prana and suck it up to the crown via the sushumna. In this way one is
freed from all kleshas, karma, and samsara. In this way pranayama becomes like the
fire to the fuel house of samsara. To the yogis pranayama is the mighty rainbow
bridge which crosses the ocean of suffering."
Goraksa Satakam, -

Asanas and Kriyas

Hatha yoga, and in particular asanas, are a simple but an effective and accessible
"button that we can push" everyday in order to move closer to nature, to life, and
love. It is a discipline which is at the same time an act of worship based on living
consciousness which honors and reveres the integration of life with spirit. Hatha yoga
brings us beyond a dead, merely conceptual, fabricated, or intellectual based system
of logic; rather it is based on the divine and far greater intelligence which lies behind
all of nature's dynamic creation. In hatha yoga we understand fully that the intellect's
"knowledge" is severely limited and will always be so, while nature's vital seed is
boundless in wisdom and compassion. That seed is found in our very body.
Infants don't need to know that oxygen is essential in order to breathe or that it is
necessary to expel carbon dioxide and other wastes with an exhale. They know
intuitively or instinctively to breathe and uninhibitedly do so. Likewise we can not
comprehend the actual process of how we digest food let alone how we heal a simple
scratch let alone try to accomplish these processes consciously. A greater intelligence
is best trusted for these tasks plus the myriad other moment to moment tasks that
our body performs with nature, the planet, and the universe in order to keep us alive,
healthy, and conscious. All we can do is to learn how to get the limited ego
identifications and intellectualizations out of the way.
Our intuitive powers however extend beyond instinct, knowledge of the body, of
nature, of the universe, and creation, The same power within us as living beings is
the same power within all seeds, all living things, all medicines, and all of manifest
reality. Yoga believes that by going within and reinforcing this communion with
creation and its source we will become more firmly established in our essential
harmony, grace, wisdom, and true and natural identity.
Most of us are suffering from the neurotic legacy of artificial, inanimate, rigid, dead,

alien belief systems, and religious dogma. Thus hatha yoga has the especially
relevant merit in that it starts with the basic task at the reestablishment of this vital
conscious network through body purification and activation exercises designed not
only to purify the physical nerves, brain, organs, glands, and tissues but also to
stimulate and activate a vital and conscious biopsychic purification, activation, and
interconnection.
Energy does not flow through our biopsychic organism because we have become
habituated to blocking it out, obstructing its flow, repressing it, or dissipating and
sublimating our energies. Kriyas (prefatory activities) purify both the physical body
and biopsychic pathways.
The young healthy child moves without rigidity and without energy blockages,
however the child's consciousness of the manifest world (and the body as part of
creation) is lacking. Instead of being educated about life, love, healing, inner ecology,
and our own innate non-dual self authority and empowerment, the modern child is
more often than not estranged through a conditioning process that robs them of this
connection. This is a conditioning process that produces rigidity of the body/mind
through repeated trauma, tension, emotional estrangement, intimidation, threat, and
alienation from nature and our true nature. This conditioning produces dysfunctional
patterns of mental, emotional, and physical tension, rigidity, conflict, distortion,
energy drains, blockages, imbalances, and chronic disease with the result of our
immune systems becoming chronically suppressed and stressed.
For example most children are taught to sit straight and "stop fidgeting" on chairs
from kindergarten at least through twelfth grade. Many go on to college, trade
schools, or vocations with daily sitting on chairs for up to eight hours or longer. This
type of conditioning breeds insensitivity, disease, stress, abuse, and self
estrangement from instinct, intuition, spontaneity, creativity, and nature.
Through the practice of Hatha yoga kriyas (exercises), which are often called the Shat
karmas (six actions), we quickly remove biopsychic burdens and catalyze
transformation back from the corrupted and fragmented state to our natural state of
integrity. These purifying activities thus in the long run are not to be seen merely as
opening the body, but in cleansing the nadis (the psychic nerves in which prana
flows) so that our dormant deeper potential, interconnections, and biopsychic
pathways can be opened and we can function in a more vital, centered, and
empowered way. The Shat Karmas of Hatha yoga if applied wisely speed up the
progress of yoga practice considerably allowing us to more quickly rid ourselves not
only from old physical patterns of rigidity and disease, but also let go of the old
emotional or psychological traumas and tensions as well allowing us to reach out
more fully to the necessary energy for the activation of our higher creative embodied
potential.
Some of the beginning kriyas are sutra neti kriya (nasal cleansing with string), jala
neti (nasal douche with water), nauli kriya (abdominal massage), agni sara kriya (fire
cleansing), kapalabhati (skull shining), vamana dhauti (stomach washing with water),
jala-vasti (yogic enema usually with water) and the like.
Some kriyas we all already do like danta dhauti (teeth cleaning) and we can easily
add similar easy kriyas like gum and inner jaw massage; tongue scraping (with a
spoon); tongue massage (stretching, and milking the tongue), forehead massage
(kapala-randhra-dhauti); and the like taking up almost no extra time, but giving us
immediate benefit. Some more advanced kriyas are best learned from a teacher or
yoga therapist although these can occur spontaneously and naturally when our

intuitive powers become awakened or when we have learned more to trust and/or
access nature's great storehouse of wisdom/energy.
"By removing the impurities of the nadis, the air can be restrained according to one's
wish, the appetite is increased, the divine sound is awakened, and the body becomes
healthy. If there is excess of fat or phlegm in the body, the six kinds of kriyas (shat
karmas) should be performed first. But others, not suffering from the excess of these,
need not perform them. The six kinds are: Dhauti, Neti, Trataka, Nauli, and Kapala
Bhati."

The Physical Body (sthula sharira), Light and Energy Body (sukshma
sharira), and Wisdom or Causal Body (karana sharira)
In relationship to the three kayas and the Five Sheaths (koshas) this relationship can
be broken down into:
1) The manifestation body, the gross body, sthula sharira, annamaya kosha, and
nirmana kaya vehicle of the Buddhas). Basically this is what the 5 senses observe as
objects of the mind.
2) The energy body, the subtle body, the light body of form, sukshma sharira, the
pranamaya kosha, manomaya kosha, vijnanamaya kosha (wisdom or light sheath),
and the sambhogakaya vehicle of the Buddhas. This includes the entire ream of form
3) The Universal Soul Body, Divine Body, God's Body, the anandamaya kosha, the
causal body (karana sharira), vajra body, rainbow light body, the seed body, diamond
heart, and the Dharmakaya vehicle of the Buddhas. Herein we will place the Divine
Body, the Hiranyagarbha kosha, the Golden seed body, the tathagatagarbha the
womb of all Buddha.
Through authentic hatha yoga practice with the physical body (sthula sharira) , the
energy or subtle body (sukshma sharira) is discovered. Through more hatha yoga
practice this subtle body is energized more fully integrating the energetic patterns of
the body, the mind and emotions (manas), and eventually producing light and
wisdom (vijnana).
By utilizing this increased energy body awareness, both the physical body, mental,
and emotional bodies are re-aligned and healed. By fully understanding the energy
body all veils existing within the subtle realm of form itself can be dissolved and
hence the wisdom body or body of clear light which is formless is realized (the
vijnanamaya kosha is purified).
Here one breaks through anandamaya kosha (kosha means sheath) where the causal
body (non-dual transpersonal universal soul resides (the karana sharira). This
universal soul body which contains all and nothing can be said to have two aspects
formless and with form. The formless eternal aspect is reached via the hiranyagarbha
kosha (the Golden seed body). It is the tathagatagarbha; the womb of all Buddhas

and the seed potential of our innate buddha nature; it is the param purusha; isvara;
mahesvara (siva as pure consciousness), pure spirit.
Its form nature is the All and Everything, shakti, sacred world of tantra, the divine
creatrix, or mother nature. In the Integrity of Reality these two form and
formlessness, spirit and nature is permeated with pure consciousness and energy
everywhere. Here siva and shakti are one. Only where this integrity is obscured
denied, can we say that God or love doesn'tt exist.
The point here is that hatha yoga practice discloses these innate inter-relationships
(call them by other names if one wishes). It opens up and reveals the conscious
energetic pathways between all of nature, the physical body, the breath, the vital
energy, the mind, emotions, instinct, intuition, nervous system, wisdom, divine
intelligence, and beginningless Source. Hatha yoga is not an end in itself, but rather a
practice that leads to the end of striving in the end.

Kaya-sampat:body of perfection.
This is generally not a referent to the physical body alone but "As above, So Below"
rather it is referring to the subtle body, energy body, rainbow body, or vajra body
associated with the causal body which oversees the physical and astral bodies. This
is the Chakras above the head along the Antahkarana as an interconnected non dual whole. When Energy Blockages and Trauma-Formed Negative Karmic Mass have
been removed from the chakras above the head and physical body, it shines through
(manifests) on a vibratory physical level in degrees and levels depending on its
purity. Purity creates the awareness, karma, intent, and ability of the purified
alchemicalized bodymind to access and align to its vibratory frequency, pulsations,
and communications and to open up the pathways/channels (nadis). When Energy
Blockages and Trauma-Formed Negative Karmic Mass have been removed from the
chakras above the head and physical body, we have the integration of the three four
or five kayas in the manifestation of a living Buddha -- the dharmakaya,
Sambhogakaya, Nirmanakaya, svabhavakaya, and vajrakaya

Finally, the yogi attains the eight highest miraculous powers which are solely
to do with the evolution of his being body and taught in Energy Enhancement:
1) anima, 2) laghima, 3) mahima, 4) prapti, 5) prakamya, 6) vasitva, 7) isitva, and 8)
yatrakamavasayitva.
(a) Anima: by attaining this power, a yogi can reduce to the size of an atom, attain
very minute form and go anywhere he likes without being noticed by anyone.
(b) Laghima: Through this attainment, a yogi can become as light as a cotton ball or
a straw and can fly through the air.
(c) Mahima: With this power, a yogi can become as big as a mountain.
(d) Prapti: By attaining this power, a yogi can touch anything, however far away it
may be. For instance, one can touch the moon while standing on the earth.

(e) Prakamya: Through this power, a yogi can realize or materialize anything he so
chooses merely by applying his willpower. For instance, he cannot ordinarily dive into
the earth, but if such a yogi decides to exercise his willpower, he can dive into the
earth and again come out of it. His resolve never fails.
(f) Vasitva: With this power, a yogi can make inanimate objects move and animate
objects behave as he wishes, but he himself cannot be controlled.
(g) Isitva: Attaining this power, a yogi can create, sustain and destroy any element or
piece of matter at will.
(h) Yatrakamavasayitva: Through this power, a yogi can change the qualities of
matter as he likes. For instance, he can revive a dead person by giving him poison.
These major miraculous powers are not attained by any or every yogi. They can be
attained only by that yogi who has accomplished rtambara prajna (the highest
wisdom divya sarira (divine body).."

1. Anima: power to become very small or invisible;

2. Laghima: power to become very light or levitate;
3. Mahima: power to become very large as the Universe. Consider anima and mahima
to be analogous to shiva/shakti
4. Prapti: power to obtain anything. (These above four are achieved by samyama on
the sthula or gross elements).
5. Prakamya: fulfillment of any desire at will; This is attained by the samyama on the
swarupa (the true form of the gross elements).
6. Vashitva: control of all the gross elements and their material manifestations. This is
attained by the samyama on the sukshma rupa (subtle bodies) of the elements.
7. Ishitritva: power to create and destroy the gross and material manifestations; This
power is attained by the samyama on anvayaya.
8. Kamavashayitva: fulfillment of what is determined by the yogi. This power is
attained by the samyama on the arthavatva.

CHAKRAS AND NADIS

Chitra Nadi's lower end is called Brahma Dvara, the aperture or door of Brahman,
through which Kundalini enters; it ends in cerebellum.
The diagram shows the origin of the Ida and Pingala Nadis. The Right testis is
the origin of Ida Nadi; the left testis for the Pingala Nadi. It eventually end in the
respective nostrils. Note right testis channel ends in the left nostril and left testis
channel ends in right nostril. The prana in these channels join the Susumna Nadi and
the energy travels up. You may ask the question what has testis to do anything with
these channels? The explanation is as follows:
Orgasm is for the flesh; Beatitude is for the spirit. Rise from orgasm to Ecstasy
(Spirit). Go from testis to Brahmarandhra.
Tantra says that purification of soul begins by accepting the existence of desires.
Once they are accepted and practiced within the social norms, one by one they must
be transmuted or sublimated and eventually eliminated from one's life, if one wants

union with the Supreme. Nada (thrill) enjoyed by sexual union (note the Ida and
pingala Nadis originate in the testes.) is the counterpart of beatitude or Bliss. One
needs to supplant the earthly pleasure with spiritual Bliss. By sublimating and
conserving sexual energy, it is said that the vital fluid rises to Sahasrara, becomes
Soma, the nectar of immortality and spreads through the lymphatic system
eventually finding its way to the brain where it becomes Ojas and Tejas (Vigor and
splendor), which are essential for obtaining Superconsciousness. This ascent of
conserved energy is called Urdhvaretas. The message is orgasm is for the flesh,
beatitude is for the spirit; between the two, beatitude is superior and eternal.
Physical union is a weak emulation of union of Siva and Sakti. Ramakrishna
Paramahamsa says in his book Sayings of Sri Ramakrishna (a genuine Yogi) Saying
244, page 82-83 the following. The soul that has tasted the sweetness of Divine bliss
finds no happiness in the vulgar pleasures of the world.
The trodden lovers living and conjugating in the pelvis (Muladhara and Svadhisthana
planes) can control their senses to reach Brahmarandhra with the grace of
Chinnamasta who lives in Ajna Chakra. The testicular man can ascend to the level of
spiritual man via the Ida, Pingala and Susumna Nadis.
Bindu is Vindu in Tamil meaning dot or point, drop, semen, sperm, mercury, a flaw in
the diamond, the middle portion of the forehead between the eyebrows; circle,
Sivatattva--sphere of knowledge presided over by Siva Jnana Sakti; Pure Maya
(Suddha Maaya) according to Tamil Lexicon of Madras University. Bindu in its supreme
state is the nucleus of the universe (Singularity), from which everything proceeds.
Compare it to the nucleus of the cell. When the cell and its nucleus undergo
apoptosis, they degenerate and become mushy, waiting for scavenger cells to
remove them. Likewise when the cerebral-dwelling Supreme Bindu undergoes
"apoptosis or lysis = Sanskrit Laya" it becomes the (testicular) semen or (ovarian)
ovum at a lower level of existence. Don't expect a scientist to prove or disprove such
a hypothesis. Bindu as a point and semen have creative potentialities; the former
(Bindu) is at a cosmic level; the latter at microcosmic level. Gurus are of the opinion
that Rajas Guna (motion, passion) makes the Bindu degenerate into sperm or ovum.
The Apotheosis of Bindu undergoes apoptosis. (Every cell has a lifespan; it has to die
its programmed death; otherwise, the cells accumulate and give rise to a tumor,
cancer, leukemia or malignant growth. Apoptosis is programmed cell suicide; if this
happens too efficiently, there is grave cell damage leading to neurodegenerative
diseases like Alzheimer, Huntington and Parkinson. Normal body has a balance
between dying cells and new cells. When the cells degenerate but not renewed or
removed, the debris accumulates and compromises its function.)
Urdhvarets: (Urdhva + reta) = (ascending + stream) Vital fluid, according to Hindu
belief, exists in a subtle state throughout the body. Sukra = White, Silver, Vital fluid,
Essence, Semen. Yogis are said to have the ability to channel the principle of the
seminal fluid up the Susumna Nadi to reach the A-Ka-Tha Triangle. The Yogi goes with
Kundalini to the Triangle, wherein she meets KAmesvara (Siva) for union. The Yogi
enjoys both Bhoga and Yoga upon reaching the Triangle in the Soma Chakra. All this
sexual connotation is the only analogical way to simplify an idea of union of individual
soul with Supreme Soul. (It is similar to the nuns who become the brides of Jesus
Christ.) All this is happening inside the head. It is all an inner experience. This union
results in the flow of Amrta (Ambrosia) that can be conserved or allowed to trickle
down to Manipura Chakra (via the upper Chakras), wherein it is used for digestive
process. They, who conserve this Ambrosial flow and prevent its descent, enjoy
physical, mental and spiritual health. This sexual analogy is parlayed to give us an
idea of the Bliss that the Yogi enjoys uniting (Yoga) with the Universal Soul.

When sexual urge finds expression, the subtle substance gathers at the gonads
(testes) and prostate and assumes a gross form as opposed to the subtle form of
existence throughout the body. To rise to the level of Urdhvaretas is to prevent
emission and facilitate reabsorption into the body of the stored seeds for in the
perfected one it remains subtle for ever with atrophy of the gonads and involution of
phallus -- signs of Urdhvaretas. Because of the subtle nature of Sukra and its
pervasion throughout the chaste body in Urdhvaretas and lack of it in the gonadal
and prostatic fluid, he smells like a lotus. (On the other hand, ordinary mortals (men)
smell like goats for obvious reasons.) In perfect ones, the seminal energy rises to
become the nectar (Amrta) of Siva Sakti, according to Tantric Texts. This diffuse
radiant energy (Tejas) circulating in the body of the perfected ones, it is said, they,
when cut, bleed not blood but Tejas in the form of semen.
This ascent of conserved energy is called Urdhvaretas. The message is orgasm is for
the flesh, beatitude is for the spirit; between the two, beatitude is superior and
eternal. Physical union is a weak emulation of union of Siva and Sakti. Some
testicular Gurus recommend prolonging the sexual act without ejaculation; thus
conservation of the seed is maintained. Some of the modern pseudo-Gurus of the
East and the West have used this kind of information to build a clientele with a
promise to transform one into a marathon love-machine.
The transformation of the Spirit, Pure Consciousness, or Paramatma (Supreme Atma
or Soul) through a cascade of Tattvas from Spirit through knowledge to lesser
consciousness to matter is depicted as an evolutionary process and the Tattvas
measure the distance between matter and individual soul on one side and Pure
Consciousness on the other end. In this instance, the human consciousness ascends
to Parasiva or Atattva: an instance of involution. Chinnamasta facilitates that ascent
from the prurient world to a world of Pure transcendental Consciousness and Bliss.
72,000 Nadis or channels (distributaries) spring from Kanda, which is the point of
confluence and branching (distributaries) and where Maya holds its sway. Only
fourteen Nadis are important: Susumna, Ida, Pingala, GAndhara, Hastyihvika, KuhU,
Sarasvati, Pusa, Sankhini, Payasvani, Vauni, Alambusa, Vishvodari, Yoshasvani. The
most important of these are the Yogic Nadis: Susumna, Ida and Pingala. Swami
Sivananda lists the following 14 Nadis.
1. Sushumna
2. Ida
3. Pingala
4. Gandhari
5. Hastajihva
6. Kuhu
7. Saraswati 8. Pusha
9. Sankhini
10. Payasvini
11. Varuni
12. Alambusha
13. Vishvodhara
14. Yasasvini
Nada is flow and Nadi is channel. Energy (Prana) flows in Nadis as in the electrical
system. 72,000 Nadis pervade the whole body. These are not anatomical like arteries,
veins, lymphatic channels or nerves. They are subtle and thus are called Yoga Nadis.
What a Nadi for the Yogi is Meridian in English, Pinyin in Chinese Medicine, Keiraku in

Japan, and Kyungrak in Korea. Prana of yogis and Qi of China flow in the channels or
Meridians, which are interconnected. The Chinese call them Acupuncture points along
the meridians, the pathways of qi, vital energy.
Indian perspective: Marma is a mortal anatomical point by manipulating which death
can be caused. Marma is derived from mara, marana meaning death. (You might
have noticed in the TV series, Walker Texas Ranger, a practitioner pressing the
Marma point and disabling the victim or the culprit without use of force.) Marma
points are situated along the meridians: the Mamsa (flesh), vessels and nerves (Sira),
tendons (Sanyu), Asthi (bones), and Sandhi (joints). Massage, digital pressure,
acupuncture, magnets, herbals are applied to these points for curative purposes.
Vigorous finger strokes at critical points can cause paralysis, impotence and other
unwelcome diabolical events according to practitioners of the art. What Prana is in
India is Qi in china. The meridians are positive (Yang of China and Pingala of India)
and negative (Yin of China and Ida of India). Ida is Lunar and cool; Pingala is Solar and
hot. Marma point is most susceptible to injury when Prana or vital energy flows
through it. Ayurvedic practitioners are of the opinion that professional massage of the
Marma points (107 in number) releases toxins from Marma and restores optimal
health of body and mind by establishing normal energy flow. Qi flows through the
subcutaneous tissue, according to the claimants. Nadis pervade the body in every
which way they can and do not respect anatomical demarcations. For example: the
anterior branch of the Susumna Nadi pierces the palate, passes through the brain
upwards in almost a straight line and ends in Brahma Randhra, the anterior Fontanel
area. Remember that Susumna Nadi is not an anatomical entity.
1) Susumna Nadi: This subtle channel goes through the spinal column. It takes its
origin in Muladhara Chakra, courses through the spinal column along the Central
Canal of the Spinal Cord, (the anterior branch) perforates through the palate and
ends in the Brahma Randhara area of the Sahasrara Chakra. The posterior branch
taking off from below the Ajna Chakra goes backwards, pierces through between the
two lobes of the cerebellum, goes along the upper layers of cortex anteriorly and
ends up in Brahma Randhra. What this means is that energy goes to the cerebrum
and cerebellum via the Susumna Nadi's two branches. There is a diagrammatic
representation of Susumna Nadi as a set of three tubes telescoped within each other:
the central channel is Brahma Nadi, the middle channel is Chitra Nadi and the outer
channel is Vajra Nadi. The Brahma Nadi is the most important. Rajasic Vajra Nadi or
Vajrini is Solar; Sattvic pale Chitra Nadi (Chitrini) is Lunar and ambrosial; and Tamasic
Brahma Nadi is the central one. Chitra means painted picture. Chitra Nadi is the
dominant channel in artistic and imaginative professionals: painters, poets... and
terminates in Lunar Chakra within Sahasrara Chakra. Swami Sivananda states that
Chitra Nadi beginning at Brahma Dvara (the door of Brahman) in Muladhara, goes up
the spinal column to Brahma Randhara and ends in cerebellum. Susumna Nadi and
other Nadis excepting Ida and Pingala Nadis exhibit reciprocally alternating activity
and rest. Flow in one shuts down the others. Elsewhere I spoke about the Nasal Cycle,
wherein one nostril is open and the other is blocked for airflow: these are the left Ida
Nadi and the Right Pingala Nadi. The practitioners say that when there is a switch in
airflow from one nostril to the other in the Nasal Cycle, the airflow through both
nostrils are present briefly for the duration of ten breaths, the point in time when
Susumna Nadi becomes dynamic with flow of energy. (I note that many times during
the day, both my nostrils are open for airflow for a long time; at other times I
experience the alternating Nasal Cycle.) One source tells that other Nadis become
energy-neutral, when Kundalini goes up the dynamic Susumna Nadi, which is open
for energy flow at sunup and sundown, the points in time when meditation is easily
advantageous. Yogis by Pranayama (breath control) can activate the Susumna Nadi
any time.

Ida and Pingala Nadis are described elsewhere.

These Psychic Nadis convey Prana Sakti and Manas Sakti (the power of breath and
mind). Kundalini lies coiled three and half times like a serpent at the base of the
vertebral column, ready to spring. The three coils stand for A U M; three gunas,
sattva, Rajas, and Tamas; and three states of consciousness, waking, dream sleep
and deep sleep. The half coil stands for transcendence above all the triads. This
energy goes through nodal points along the spine called Chakra or wheel, which is
represented by lotus petals, which always point towards the goddess Kundalini where
she is active. Where Kundalini sakti is active (dynamic aspect of Sakti), that chakra is
hot and becomes cold when the energy leaves that chakra or plane. Once the ascent
is complete, the whole body except the crown is as cold and rigid as a corpse. The
nectar released by the union of Sakti and Siva pervades and sustains the whole body.
The energy (sakti) goes through channels from Muladhara chakra at the base of the
spine (Adhara Chakra or Support) to the Sahasrara plane at the crown by channels
known as Nadis, which are subtle and not physical. Below Muladhara Chakra, there
are Chakras of lower order, responsible for animal and human instinct, and intellect.
Kundalinis purpose is for the Yogi to attain Samadhi. All the senses including the
sexual impulse are suppressed and sublimated into prana or energy that ascends the
Susumna Nadi from Muladhara Chakra to Sahasrara chakra where goddess Kundalini
and the Yogi achieve Mithuna (union) with Siva. This is not a physical union. As you
go up the Chakras, you leave behind the body made of earth, water, fire, air, and
ether. It is the Spirit that unites with Siva. Siva is the purest of the pure and does not
allow contamination by matter. The Yogi's soul departs the body and escapes through
Brahma Randhra, the anterior fontanel area, to merge with Brahman. This area is
said to be 12 inches above the crown and is called Dvtasntam (Dvatasantam /
dvadasanta), where absorption of Yogi's consciousness into the Pure Consciousness
of the Lord takes place. It is Turiya and Turiyatita state, 4th and 5th state of
consciousness. Brahma Randhra (anterior fontanel area on the top of the head) in the
skull is the entry and exit point for the soul. If you look at the top of baby's (infant)
head, you will see pulsations: that is anterior fontanel and Brahma Randhra. The
Sadhakas or aspirants have to follow the eight point observance, known as Ashtanga
Yoga

As you notice Kundali rises from the earth plane of mundane and sensuous living
(unconscious living) to Supreme awareness of Siva in Sahasrara Chakra; this is
involution, the centripetal movement of the soul from the rim of Irul and Marul to
Arul. Irul = spiritual darkness; Marul = confusion; Arul: Supreme Grace. This is
compared to the lotus plant whose roots are buried in the darkness of mud, slime and
grime; whose stem stays in waters of the pond with variable light penetration at
different depths; whose leaves float in the water and yet do not soak in it; whose bud
longs for the sun and whose open blossom exults in sunshine. Explanation of analogy
follows in the next paragraph.
The question is why the Chakras or wheels are described in terms of Lotus. The origin
of lotus plant is very humble: in the mud where its roots are. The water is its
intermediary point and when it pierces the water, it buds and blooms. Thus, the lotus
has three levels of existence: mud, water, and sun (flower). In like manner, human
existence is at three levels: ignorance, longing and effort, and illumination or
awakening. Man's roots are in quagmire of spiritual ignorance. With some longing and
effort, he sees some spiritual light, as the lotus plant (stem) penetrates the water and
reaches towards the surface, it sees the sunlight. Once man pierces the barrier of
ignorance and goes beyond ordinary awareness, he receives illumination in the same

manner the lotus receives the sunlight upon piercing the surface of the water. The
flower of the lotus is flowering of superconsciousness and spiritual awareness. The
roots are in Muladhara Chakra and the prana passes through all the intermediate
Chakras via the Susumna Nadi and when it reaches Sahasrara Chakra, full
illumination of spiritual knowledge dawns on the Yogi.

Muladhara's four petals of red lotus, Svadisthana's six petals of vermillion lotus,
Manipura's ten petals of blue lotus, Anahata's twelve petals of deep red lotus,
Visuddha's sixteen petals of smoky purple lotus, Ajna's two petals of white lotus and
Sahasrara's one thousand petals of the color of a thousand suns have an ascending
quality in their color scheme; the color of the thousand suns is purer than the white
lotus, which is purer than smoky purple lotus and so on. The color scheme applies to
three levels of human existence in this world: Pasu, Vira and Divya (animal, hero and
divine stages). Red, vermillion, and blue are animal colors; deep red, smoky purple
are the colors of the Vira; white and sun are the colors of Divya bhava (divine
quality). This indicates man's progress from living in the pelvis (animal functions of
Muladhara, Svadhistana and Manipura Chakras) going on to the human
existence in Anahata and Visuddha Chakras to Divine living in Ajna and Sahasrara
Chakras.
Nadis
Composition and Structure
The word nadi is derived from Sanskrit nad meaning hollow stalk, sound vibration and
resonance. Nadis are tubular organs of the subtle body through which energy flows.
Nadis are ducts, channels which carry air, water, blood, nutrients and other
substances throughout the body. They are our arteries, bronchioles, veins, capillaries
and so on. In our so called subtle and spiritual bodies, which cannot be weighed or
measured, they channel cosmic, vital, seminal and other energies as well as
sensations, consciousness and spiritual aura. From the Atma dwelling in the heart,
and the size of a thumb, radiate 101 nadis. From each of these 101 nadis emanate
100 subtler nadis, each of which branches off into another 72,000.
They are called different names according to their functions. Nadikas are small nadis
and nadichakras are ganglia or plexuses in all three bodies.
It is said in the Varahopanisad that the nadis penetrate the body from the soles of the
feet to the crown of the head. In them is prana, the breath of life, and in that life
abides Atma, which is the abode of Shakti, creatrix of the animate and inanimate
worlds.
All nadis originate from one of two centres; the Kandasthana - a little below the
navel, and the Heart. Though yoga texts agree about their starting points, they vary
about where some of them end.
Twelve digits above the anus and the genital organs and just below the navel, there is
an egg-shaped bulb called the kanda. From it 72,000 nadis are said to be spread
throughout the body, each branching off into another 72,000. They move in every
direction and have countless outlets and functions.
The Siva Samhita mentions 350,000 nadis of which 14 are stated to be important.
The three most vital are Sushumna, Ida, Pingala.8
Your Subtle Energy System
A slightly different angle:Pranic energy flows throughout your pranic sheath via fixed pathways, called nadis

(conduit, channel or artery), derived from the Sanskrit root nada or nala (motion.) So
nadi is energy in motion. At various focal points within your pranic body, networks of
nadis intersect to form chakras (plexuses of subtle energy centres.
As wireless mediums, the subtle energy tubes (nadis) are not physical nerves or
arteries, and the vortexes (chakras) are not physical nerve plexuses. If you dissected
a corpse, you would not locate one nadi or chakra anywhere, because they are
composed of non-physical substance. In fact, even under an electron microscope
they are undetectable. Yet these subtle energy tubes and centres give the very
breath of life to your body. Without them, your heart would not beat and lungs would
not move. Because they are not readily discernable for scientific investigation, their
existence is rejected by Western medicine. However, the nadi system is the essence
of Chinese acupuncture and Ayurvedic medicine.
Why are nadis and chakras discounted as myth? Consider a man who never saw a
radio or television. If you told him these instruments could pick up signals originating
many miles away, he would laugh at you. No wire transmits the signal, yet invisible
electromagnetic waves carry it.
Similarly, your body is akin to a radio that receives pranic energy. A healthy body
receives these energy waves as a clear, well-tuned radio. An unhealthy body is an old
dilapidated radio that distorts the signal.
Some nadis
Alambusa - Connects the mouth and anus.
Chandra - (see Ida)
Chitra - One of the nadis emanating from the heart through which the creative energy
(Shakti) of Kundalini passes to reach the Sahasrara (crown).
[Of the 101 nadis, only the Chitra splits into two parts at the root of the Sushumna.]
One part of the Chitra moves within it, extending upwards to the aperture of
(randhra) of Brahma at the crown of the head above the Sahasrara chakra. this is the
gateway to the Supreme Spirit (Parabrahman). The other part of Chitra moves down
to the generative organ for discharge of semen. It is said that at the time of death,
yogis and saints consciously leave through the brahmarandhra. Since the aperture is
in the spiritual or causal body (karana sarira) it cannot be seen or measured. When
the prana rises upwards, via the Chitra, through the chakras, it takes with it the
radiance (ojas), a creative energy latent in semen. The Chitra is transformed into the
Brahma nadi or Para (supreme) nadi.
Gandhari - One of the nadis said to be behind the Ida nadi, terminating near the left
eye, regulating the function of sight.
Hastijihva - located in front of the Ida nadi, terminating near the right eye, regulating
the function of sight, seeing.
Ida - starting from the left nostril, moving to the crown of the head and descending to
the base of the spine. In its course it conveys lunar energy and is therefore called
Chandra nadi. Its function is cooling (tamas), inertia.
Kausiki - One of the nadis terminating at the big toes.
Kuhu - One of the nadis said to be located in front of the Susumna, its function is to
evacuate faeces.
Kurma - subsidiary nadi whose function is to stabilise the body and the mind.
Payaswini - One of the nadis terminating at the right big toe, said to be located
between the pusa (which is behind the pingala nadi and the Sarasvati (behind
Susumna).
Pingala - (= tawny or reddish) starting at the right nostril moving to the crown and
down the spine to the base. As the solar energy flows through it, it is also called
Surya nadi. Its function is burning (rajas), action.
Pusa - nadi situated behind Pingala, terminating at the right ear. Function is hearing.
Raka - nadi creates hunger and thirst and collects mucus at the sinuses.

Samkhini - terminates at the genital organs, is situated between Gandhari and

Sarasvati. It carries the essence of food.
Sarasvati - nadi which is behind Susumna nadi, terminating at the tongue, controlling
speech and keeping the abdominal organs free from disease.
Soma - see Ida.
Subha Sura - nadi which is between the eyebrows.
Surya - the nadi of the Sun, see Pingala.
Susumna - from the base of the spine to the crown of the head, up the centre of the
spine. Its function is Agni, Fire (sattva), illumination.
Varuni - nadi which flows throughout the body. Its function is the evacuation of urine.
Its position is between Yasasvini - and Kuhu.
Vijnana - nadis are vessels of consciousness.
Visvodhari - nadi having the function of absorption of food. Its position is between
Hastijivhaand Kuhu.
Yasasvini - nadi. (before Pingala, between Gandhari and Sarasvati situated between
the left ear and the left big toe. NB. In addition to the various primary and minor
nadis, the Shakta Tantra and Kundalini/Laya Yoga traditions' emphasis was placed on
the central nadis which represented concentric (hence increasingly subtle) channels
along or in front of the spine, and along which are strung the 7 chakras. These 4
'central' nadis are;
Susumna-nadi - starts from the Kanda-mula, lying just below the Mulhadara chakra
and goes upward centrally within the vertebral column.
Vajra-nadi - starts from the starting point of Susumna and goes upwards, lying within
Susumna.
Chitrini-nadi - starts at the starting point of the Vajra nadi and goes upward, lying
within the Vajra nadi.
Brahma-nadi or Brahmarandra-nadi - starts from the orifice of Swayambhu-linga in
the Muladhara chakra and goes upwards, lying within Chitrini

THE SIDDHIS - THE PSYCHIC POWERS GIVEN BY SAMYAMA PURIFICATION REMOVAL OF ENERGY BLOCKAGES FROM THE CHAKRAS

Besides the kaya-sampat (realizing the body of perfection) and dharma-anabhighatas

siddhis listed in sutra III.45, it is *traditional* here to list the eight major siddhis which
are referenced by the word "adi", meaning etc. The following list pertains just as well
or even more so to sutra III.44 as to 45. There are many more siddhis as well, but
these are the classical siddhis ..
1. Anima: power to become very small or invisible;
2. Laghima: power to become very light or levitate;
3. Mahima: power to become very large as the Universe. Consider anima and mahima
to be analogous to shiva/shakti
4. Prapti: power to obtain anything. (These above four are achieved by samyama on
the sthula or gross elements).
5. Prakamya: fulfillment of any desire at will; This is attained by the samyama on the
swarupa (the true form of the gross elements).
6. Vashitva: control of all the gross elements and their material manifestations. This is
attained by the samyama on the sukshma rupa (subtle bodies) of the elements.
7. Ishitritva: power to create and destroy the gross and material manifestations; This
power is attained by the samyama on anvayaya.

8. Kamavashayitva: fulfillment of what is determined by the yogi. This power is

attained by the samyama on the arthavatva.
In similar Asian yogic tradition these and many more (adi) siddhis are elaborated. In
fact there is no limit to the possibilities, keeping in mind that these possibilities open
up to the sincere practitioner naturally, not as an end in themselves.
Besides those abilities already mentioned other (adi) similar siddhis are..
lipi dristhi (the ability to read and/or write spiritual texts/instruction from the ether
and various realms through subtle vision, and to receive these
teachings/transmissions directly)
terton (the ability to find secret or hidden teachings (termas) stored in nature, the
ether, or other subtle realms),
bi-location (the ability to physically appear in more than one location
simultaneously),
remote viewing (the ability to perceive events in various remote locations),
remote healing, chakra and aura reading, the ability to know past and future events,
the ability to change past events, the ability to change future events,,
the ability to appear invisible,
the ability to leave one's body at will and enter other bodies (phowa),
the ability to walk very fast and lightly covering great distances in a short time,
the ability to stay warm in very cold temperatures,
the ability to fast for long periods of time,
the ability to self heal and prolong life,
the ability to not breathe for long periods of time;
the ability to hibernate indefinitely,
the ability to destroy poisons,
the immutability of the physical body,
the ability to bestow siddhis and boons,
the spontaneous singing of wisdom songs that go directly to the heart of the listener,
the ability to hear the celestial music of the entire creation,
the ability to see in the dark,
the ability to protect others from harm,

the ability to warm and restore the hearts of cold hearted and estranged/deranged
souls - the Guru
the ability to float on water,
the ability to not be harmed by fire;
the power over tornados, hurricanes, typhoons, storms, tsunamis, lightening, and
strong winds;
the ability to change the weather,
and so forth like that depending on the adept's karma, needs, strength of practice,
and aspiration.
In Sutra III.46 will we take a look at what is behind this indestructible immutable form
body which bestows all these siddhis as well as beauty and strength.
"When meditation of the subtle senses begins, the seeker attains divine sound
(anahata nada-hearing the subtle inner sound), divine vision (jyoti darshana-seeing
the light of the atman), divine taste (amrta pana-sipping the nectar), divine smell,
and divine touch.
As the body is composed of five major elements (earth, water, fire, air, and ether), a
yogi purifies and conquers them through the practice of yoga - Union with the Higher
Chakras. By conquering these elements, one gains extra-ordinary powers. Mastery of
the earth element causes all the diseases of the body to vanish. By conquering the
water element, one can walk on water, no poison of any kind may cause their death
and all their sins are destroyed. One becomes free from the danger of fire by
attaining command over the fiery element. Power to move in the air (astral traveling)
is attained by conquering the airy element. One attains moksha (liberation) and the
power to extract rasa (nectar) by conquering the ether element.

THE INFINITY OF CHAKRAS CONNECTED ALONG THE ANTAHKARANA

WORMHOLE FROM THE CENTER OF THE EARTH TO THE INFINITY OF
CHAKRAS ABOVE THE HEAD
EACH LOWER CHAKRA IS CONNECTED TO HIGHER CHAKRAS IN FUNCTIONAL CHAKRA
PAIRS
ONE CHAKRA VIEWED IN MEDITATION SAMYAMA OPENS OUT TO THE VIEW OF THE
ENTIRE ANTAHKARANA WORMHOLE, WHICH CONNECTS NOT JUST THROUGH HEIGHT,
BUT THROUGH FREQUENCY, AND THE HIGHER OF THE CHAKRA PAIRS.
The unbiased awareness is brought forward by Samyama the Chakras. On at first
what is seen as coarse and then more subtle or higher inter-connections between the
chakra elements discloses its workings. Hence purification of the chakra elements is
achieved through grounding of Negative Karmic Mass and direct Samyama psychic
seeing and thus understanding which works higher and higher through an infinity of
chakras to God.

Some translate jaya as mastery, but victory is the more suitable translation. By
victory over identifications with mere elemental matter and coarse existence one
becomes *aware* of the more subtle and energetic intricate inter-relationships
connecting the lower physical chakras with the higher chakras towards God.
Thus awareness moves beyond even the most subtle after successful Samyama on
the true nature which connects and oversees ALL OUR RELATIONS; i.e., the creative
principle of higher and lower polarities and their connections - shiva/shakti,
expansion/contraction, pingala/ida, consciousness and nature, and so forth.
Thus through this realization one is propelled beyond flat plane limited physical
conditions of space and time which reinforce the illusion of the existence of separate
isolated phenomena and journey above the Abyss of the lower Astral Plane to the
"Pure Land" of "The Other Shore" in the Higher Spiritual Buddhic Chakra Bodies
above.
The tatwas are are the five lower Chakras - the five modifications of the Intelligent
Electricity Great Breath as it acts through these Chakra Computers. Acting upon
prakriti matter, this Great breath throws it into five states, having distinct vibratory
motions and intelligences, and performing different functions as parallel computers
act within one larger computer. If we consider the Chakras are the parallel
processors, the antahkarana is the information and power connection between them
all.
The first outcome of the Evolutionary State of parabrahma higher chakra is the ether
akasa tatwa.
After this come in order above akasa chakra the the higher chakras above the head vayu, the taijas, the apas and the prithivi. They are variously known as the great
chakras - the mahabhutas. The word, akasa, is generally translated into English by
the word, ether.... These chakras give greater and greater talent siddhis as we purify
them as we expand into them.
It will be very interesting to trace the development of man and the development of
the world according to the theory of the tatwas. As we get in touch with this higher
chakras by means of Energy Enhancement Meditation Samyama - purifying the
negative Karmic Mass and energy blockages in the system of the higher chakras
above the head - so we evolve as we expand into our higher talent siddhis - our true
selves.
The tatwa chakra talent functions, as we have already seen, are the modifications of
the electricity God breath as it flows into each chakra. This breath is the Spirit of God,
the Holy Spirit or Swara which flows along the antahkarana down from the Very
Highest Chakra above the Head, GOD, and vivifies all the chakras below it.
Regarding Swara, we find that these are all the Angel Talents as the Holy Spirit
Electricity flows through the different Chakra Talent Computers. And in the Swara is
the electricity breath which energises the chakras and their chakra talents which
produce the music. All the world is in the Swara; Swara is the spirit itself.
After much meditation one perceives that all coarse (sthula) matter is in motion -dancing in its characteristic pattern in its place with all of nature. At the same time,
as one looks at the true nature of the elements there is no end -- no primal particle or
base. Rather it is a black hole or open doorway (fractal) - The Antahkarana - back into

the universe -- the Whologram. Viewing one chakra we see the whole antahkarana of
chakras because they are all connected by the antahkarana.
A rock is a specific dynamic of dancing energy. One Lower Chakra within the
Antahkarana wormhole framework of that underlying empty and open system of an
Infinity of Chakras to which it is connected along the Antahkarana Wormhole.
It represents Kundalini Chakra in the Center of the Earth. Alchemy is based upon the
first Formula of Alchemy VITRIOL - Visita Interiore Terrae Rectificando Invenies
Occultem Lapidem - Visit the Center of the Earth. There you will find the Hidden
Stone (The Philosophers Stone which transmutes Base Metal into Pure Spiritual Gold)
which reflects the energy which comes down into it and burns and purifies that
negativity transmuting it back to the pure Spiritual Energy of God again. Kundalini
Chakra burns and transmutes the Energy Blockages and Negative Karmic Mass from
the energy flowing into it from the Base Chakra and the Chakras above it, and
reflects that purified Kundalini Energy back towards the higher chakras. It rectifies
the energy which enters it by burning out the trauma formed negative Karmic mass
and Energy Blockages, the Dross, thus purifying the energy.
Rectificando is translated by Crowley as the reflection of the energy entering into
Kundalini Chakra along the path of the Soul.
So this energy not only passes from Kundalini Chakra through all the chakras of the
body along Sushumna, but also this energy flows into the chakras above the head,
the first of which is the Soul Chakra.
Pairs of Chakras circulate, reflect energy back towards each other in a circle. Thus the
Taoist Orbits. Thus the Kundalini Kriyas.
Each chakra pair creates a circle of reflected energy which forms part of the Aura.
The sevem parts of the Aura are chakra pairs from each of the chakras within the
body reflected in one of the higher chakras above the head.
The heretofore mystery of energy and matter is revealed as part of the Divine dance
of shiva/shakti (A Chakra pair from the Center of the Earth - Shakti, with the Center of
the Universe - Shiva) which is nothing more than an open doorway to boundless
potential. As mentioned previously there are many hatha yoga practices such as
pranayama, tattva shuddhi, Bhuta shuddhi, or tummo (psychic heat which purifies
the elements, opens the nadis and melts the bindu. These are traditional hatha yoga
practices which aid the ultimate practise of Energy Enhancement Meditation
Samyama.
Thus the experienced adept no longer is fooled by gross physical three dimensional
"appearances", subtle superficialities, apparent phenomena, but rather knows "Self"
to be the unitive flow of that dance and dancer from ourselves on the physical plane
to Ourself in the Center of the Universe.
It is said that such understanding will allow a yogic adept to change form/shape at
will. HERE the adept has entered into the Tandava (Siva's dance which reveals the
underlying emptiness of the constituents of material temporal existence which are
always in the stage of flux, thus removing such obscurations.) As our consciousness
becomes more clear, the more subtle (suksma) relationships occurring within the
etheric body are revealed and hence also ALL OUR RELATIONS. This all comes about
through practice such as this samyama or naturally and spontaneously by knowing
our own true interconnected nature (not separate) as in swarupa-sunyam (III.3).

As a natural result of the previous practices, as Energy Blockages and TraumaFormed Negative Karmic Mass have been removed from the chakras above the head
and physical body, we become permeated with shakti's divine energy, strength, and
form which is beauteous. This is not an end in itself but a consequence of purification.
It shines forth as a reflection of that inner beauty, strength, and grace -- the signs of
the kaya-sampat (indestructible body) taking form.
In samadhi we have integrative alignment with the chakras above the head. The light
of these energy centers, suns, high energy elements evolves of all the infinite
chakras on of body, mind, spirit, nature, and breath. This light of the Soul shines forth
from the inside out reflecting the universal truth of non-dual integration of
Creation/Creator as both eternal and omnipresent.
Hence depending on our karmic and kleshic constellations - the number of blockages
remaining - a human being may appear ugly or beauteous according to their divine
demeanor (bhava) or the lack of its self recognition -- on how well the yogi is open to
and reflects that light and wisdom -- according to what is being transduced/passed
through the vehicle/instrument of the heart/mind and body.
For example when an adept yogin or true devotee acts as a pure receptacle -- a
dharma holder of truth, reflecting the transconceptual (nirvikalpa) non-dual
(asamprajnata) splendor beyond mere words or three dimensional dualistic thinking,
THAT communicates as great beauty and grace, while reflecting indestructible
strength. Then the adept has become the embodied incarnation of THAT -- its virtual
reflection on earth in the moment, even if the physical body be temporary.
Non-dually, the energy and consciousness, simultaneously moves inward
(withdrawing from seemingly individual objects of the senses and outward far beyond
the body, planet, galaxy, physical universe, and form as a singular motion -- as a
divine pulsation. Inside that space, all is contained.
By Energy Blockages and Trauma-Formed Negative Karmic Mass having been
removed from the chakras above the head and physical body talents such as Art,
beauty, esthetic expression, and moral courage are reflected by attuning the human
vehicle and spirit as close as possible in harmony with the causal body. As these
pathways become purified, obstructions are removed, and dormant biopsychic
circuits become energized, then this exhibition/expression from timeless source
manifests spontaneously.
Here again (see III.45) Patanjali mentions the sublime indestructible (vajra) body of
perfection (kaya-sampat). This teaching can not be given in detail or written down. It
is mentioned in outline form in the works on Hatha Yoga such as in the "Siva
Samhita" and others. Although the yogi works with the physical body, the breath, the
mind, energy centers, nadis, bindu, and pure awareness in Energy Enhancement
Samadhi and Samyama, the goal is a working inter-relationship in pure vision with
the divine creatrix or divine yantra underlying all of creation radiating from the
primordial creator. THAT is transduced through the kaya-sampat, through functional
yoga, and it often shines through as grace, strength, beauty, and vajra like
imperviousness, but such are mere reflections. Also see anabhighatah in the glossary.
the body that is created does not consist of the elements (matter), rather it is
supramental, yet it influences matter. The elements align themselves around it like
iron filings around a horseshoe magnet.

This is the result of para-vairagyam -- a non-dual state (asamprajnata). See Sutras

I.17-19. This is the realm of the vita-ragas, the maha videhas and more..
"Ultimately, the seeker transcends even the state of ekagravastha (state of
concentration) to reach the fifth and final stage of nirodhavastha, in which the mind
ceases to think or becomes non-mind. This state of complete restraint of mind is
called nirbija, nirvikalpa, or asamprajnata samadhi, in which there is no longer any
distinction of knower, knowledge, and known. At this stage, the yogi becomes
urdhavareta (a perfect celibate) and obtains divya sarira (divine body). He also
attains para vairagya (total detachment) and final emancipation. " Swami
Kripaluananda from chapter 6, "the Science of Meditation".

Divine Body: Immortality in the body or body transcendence?

The immortal universal formless Self or Buddhanature resides within us. In fact it
forms the basis of all of creation. For a realized yogic adept this is their experience
realized from a sustained practice over many years. It is not the result of a
conceptualized conclusion or belief, nor is it based on any thing but pure love and
devotion -- the divine, natural, innate, and spontaneous passion for union and direct
transmission.
Hence such an adept has realized her eternal self and exists in harmony with that
AND with all her relations simultaneously. Most yogis accept that the physical body,
being built on the five chakra elements, is temporal, corporeal, and will morph and
melt back into nature (layam) and become continuously recycled and transformed. In
short the physical is constantly on fire and changing. As such in that framework, most
yogis accept physical incarnation and corporeality without attachment as being part
of their true essential eternal nature which never dies, and hence there is no
fear/attachment to the body or the world. However that is necessarily a simplified
description.
Historically there has been much speculation in almost all cultures whether or not
immortality can be found on the physical plane or whether immortality exists in the
non-physical (beyond the elemental realm) or even beyond the energetic realm (only
in the formless realm). This speculation in India often centered on whether or not it is
possible to perfectly attune the human body to be in complete resonance with the
vajra body or body of perfection continuously. For the common man the speculation is
how long can a human live in order to enjoy his possessions and pleasures. Such a
quest is based on the assumption of an I/it duality or egoic delusion and much of that
is based on the fear of the unknown and death.
For a rich and greedy man, death may be very painful, but for a poor and humble
man, it may not. In short if one's mindset and life is based on ignorance of one's true
nature, the answer to that speculation is of course that one will not live very long at
all. In Buddhist cosmology the gods are said to be very long lived, but they are
preoccupied with pleasure and dalliance. Hence when their life span is ending they
become very upset because they are losing "everything". Having not planned ahead
or made allowances, they become aware that they are about to take a lower rebirth
and hence are pained and frightened.
However for a yogi the question arises how long can a yogi live without attachment
to the body or life (as a vita raga and mahavideha) free from fear of death. The

rationale for such is to maximize their practice and gain enlightenment in order to
help others (as most yogis gain attainment only after many years of sadhana). After
gaining some contact/connection, the adept who has gone beyond boundaries of a
separate independent "I" apart from all things/beings and hence beyond compassion,
then joyously shares and reflects that integrative sphere whilst one abides. Thus
one's intent and purpose becomes fructified over many years of practice where
eventually the body becomes the vehicle. channel, and conduit for embodied love
(karuna).
Here raja, shakti, bhakti, karma, hatha, tantra, kundalini, and laya yoga all converge.
In this case the yogis practice Kaya Kalpa life extension practices, which involve the
physical body, energy body, mental/emotional body, wisdom body (vijnanamaya
kosha), and the anandamaya kosha (or bliss body). All these are to be harmonized
through various practices. As mentioned previously Energy Enhancement bhuta
shuddhi or`tattva shuddhi is practiced as well as various dharanas (visualizations
involving asana, bandha, mudras, pranayama, pratyhara, and so forth). These are not
trivial matters.
This short discussion of the Divine Body will of course fall short in many ways.
Chakra Location Seed Syllable Prana Body (Sharira) Kosha (Sheath) Organ Element
Muladhara Base of the spine Lam apana vayu Sthula Annamaya smell earth
Swadisthana Below Navel Vam vyana vayu Sthula Annamaya taste water
Manipura Above Navel Ram samana vayu Sukshma Pranamaya seeing fire
Anahata Heart Yam prana vayu Sukshma Manomaya feeling air
Vishuddha Throat Ham udana vayu Sukshma Vijnanamaya hearing speech ether
(akasha)
Ajna Third Eye Aum Sukshma Vijnanamaya
Sahasrara Crown Ah Karana Anandamaya
We will start off then from normal dualistic perspectives where there appears to be an
object, a separate observer, and a process of observing (in short a disconnection,
separation, or disintegrated milieu) . Later we will see that this apparent physical
reality or rather dualistic framework which we call our world of form and structure is
based on an error of seeing; i.e., it doesn't exist as such.
Disclosed in this discussion will be the inter-relationships between the
The Five Koshas and Three Bodies
First there will be a discussion of the five chief koshas (sheaths) and their relationship
to the three sharira. Classically they are the
1) Annamaya kosha which is translated as food sheath and corresponds roughly to
the physical body. It has the most dense and slow vibrational frequency. It is the
realm of the sthula sharira (coarse body). This is the realm of the manifest form body
of the Buddha, the nirmanakaya.
2) The second sheath is composed of the pranamaya kosha or energy sheath. It
interconnects the annamaya kosha (physical body) with the manomaya,
vijnanamaya, and anandamaya koshas. It is associated with the suksmah sharira
(subtle body).
3) Next there is manomaya kosha or mental and emotional sheath which also is
included in the sukshma sharira (subtle body),

4) Next the vijnanamaya kosha or the prajna wisdom sheath of Gnosis

(transconceptional knowledge) which also is included in the sukshma sharira (subtle
body). Taken together, the annamaya, pranamaya, and vijnanamaya sheaths
comprise the subtle body (sukshma sharira) which is the vehicle for Buddha's bliss
body (sambhogakaya).
5) The anandamaya kosha (literally the bliss sheath) which is associated with the
karana sharira or causal body. In some systems there is a sixth sheath, the
Hiranyagarbha kosha (which here will be discussed as existing as one aspect inside
the anandamaya kosha). This karana sharira corresponds to the vajra body or
diamond heart -- the immutable changeless and indestructible body of the primordial
eternal and formless Buddha vehicle which is the Dharmakaya. The vajrabody of a
living Buddha, in order to manifest requires the integration of all three bodies
(dharmakaya, sambhogakaya, and nirmanakaya).
The purpose of these classification systems is to consciously map out the causal
dynamic interactions that occur between the mind, emotions, physical body, health,
the breath, energy fields, nature, and Source, so that compulsive negative habits can
be remediated -- so that conscious healing as purification, activation and integration
spiritually, emotionally, and physically can be expedited. Even from the most gross
standpoint of the physical body all five sheaths are intertwined ( present
simultaneously) in space. To the degree that they intertwine harmoniously and
without conflict or tension is the degree that they exist they produce health or
disease in the body/mind."
In Hatha and tantra yoga most of the advanced practices involve the energy body,
breath, nadis, chakras, bindu and especially the central nadi, the sushumna. where
the activation and integration of the crown chakra with the root chakra occurs,
formless spirit and nature, void and form (dharmakaya and rupakaya), the unification
of consciousness and beingness, pure undifferentiated consciousness (prajna) with
awakened differentiated consciousness (viveka-khyater), sahasrara and muladhara,
purusa and prakrti, siva and sakti, mind and body, Ha with THA, microcosm and
macrocosm, the ultimate absolute with relative form (dharmakaya and rupakaya), the
unification of the three bodies of the Buddha as the self woven body of the
Nirmanakaya (physical), Sambhogakaya (energy or bliss body) and Dharmakaya
(formless body) in tantric Buddhism are intimately integrated. Sometimes the latter is
broken down into the five or six kayas (the five or six dimensions of enlightenment)
by adding the vajra kaya, bodhikaya (abhisambodhikaya), and svabhavikakaya.

Body stiffness, niggles and pain cause Illness and disease.

Negative emotions, mood swings, wrong thinking, jealousy, prejudice, hatred, anger,
fear are all caused perverted spiritual energy encapsulated as energy blockages. The
"Mind filled manacles of fear" as said Blake.
It will cause us to lose our trust and our faith in the essential goodness of people and
our teachers. We will project all our negativity onto them and begin to see them
through the dark glasses of our negative experiences. Through the darkness of the
negative energy which we hold inside.
We create this negative energy inside. And as we evolve we gain the ability to absorb
more of this negativity from the people around us and from our surroundings. We
gain the power to hold on to more of this negativity without being affected by it.

However, the straw that broke the camels back always comes. At this point we
become open to wanting to know how to remove and transmute energy blockages.
How to change negative energy into pure positive spiritual energy again.
When we enter into the Buddhafield of Energy which surrounds the enlightened we
start to feel and lose this Negative energy from inside us. These are the symptoms of
Kundalini energy usually.
Because an enlightened master has the ability radiate pure positive spiritual energy
as well as to absorb and transmute this negative energy back into pure spiritual
energy, a spiral of transmutation, a column of pure transmutation, the Buddhafield,
surrounds him and enters into his surroundings.
As you people upon the verge of enlightenment walk around, as well as creating your
own negative energy, you absorb likewise the negative energies of people and
places. The symptoms of this are your illnesses, your negative emotions of anger and
fear, your mood swings and your feelings of negativity.
The only difference between you people on the verge of enlightenment and a master
is that a master knows how to transmute the energy he absorbs. And thus he is
surrounded by peace and harmony instead of more and more pain and negativity..
He does not curse the darkness. Instead he lights a candle.
The only difference between you and a master is that a master knows how to teach
you how to transmute this negative energy into harmonious spiritual energy, and
thus place you on the path of peace and harmony, the path of enlightenment itself.
He only needs to teach you how to look at the negative energy. He only needs to
teach you how to see it and deal with it. Because anything else is painful. And will
cause you to do more painful things. Because this negative energy is Karma itself.

The five kayas -the five dimensions of enlightenmentare the dharmakaya, sambhogakaya, and
nirmanakaya, plus, fourth, the undifferentiablity of these three kayas from the
perspective of their true nature, called the vajrakaya, and, fifth, the three kayas
distinct appearances in relative reality, called the kaya of manifest enlightenment.
These kayas are pristinely self-occurring, meaning that they are spontaneously
present in your minds true nature and have been since the beginning. This is the
most subtle explanation of the kayas: dharmakaya is minds emptiness;
sambhogakaya is its natural luminous clarity; and nirmanakaya is minds ability to
unimpededly manifest as and cognize an infinite variety of images. Furthermore, it is
not that minds nature starts out as an ordinary composite thing and then transforms
into the kayas. The kayas are minds nature itself.
When you realize the fruition, these five kayas directly manifest in your own
experience. Then the fact that the true nature of mind is the five kayas is not just
something you believe; it is your actual experience. When you have this realization of
the natural presence of the five kayas as the true nature of your mind, you no longer
have any ambition or longing to achieve an enlightenment that has not been present
all along. You do not desire to become or turn into a buddha because you realize
directly the enlightenment that is the true nature of your own mind.

You should free yourself from the wish to achieve enlightenment as if it were
something newly created, because if it were like that, then, like all newly created
things, it would be impermanent and decay. It would be unreliable. So train in
recognizing this genuine buddha that is originally the true nature of your mind. When
you do perfectly recognize that, when you have these three profound aspects to your
fruition, it is like a lance flashing free in the open sky."
Indeed the realization of what is called the rainbowbody is to transform/transduce
each of the five chakras through tattva shuddhi (tummo) practices involving the
sushumna nadi and chakra system. Most Western yogis are not very interested in
this, but again this is not trivial. According to Yogi Chen who used to live in Berkeley.
"In the Buddha body first of all you have a median nerve antahkarana. Most people
make the mistake of thinking this is the spinal column; actually, it is not the spinal
column, but the median nerve antahkarana is the supporter of the whole body. This
means all the bones will dissolve into it. Because the median nerve antahkarana is
the supporter of the Buddha body, you may ask, how can you stand up, if it is so soft?
But this is not like in a common body. You know, in the median nerve antahkarana,
downside in Kundalini Chakra you visualize the tummo, the fire, and upside the
Center of the Universe HUNG, the white bodhi. Actually in the third initiation, the
meditator not only uses himself, but the tummo to dissolve everything, to transform
it with fire; like in cooking, to make something soft fire is the very important thing. In
the male shiva energy the tummo is less and the nectar is more; in the female shakti
energy, the tummo is more but the nectar is less. That is why there is the third
initiation in which the male shiva energy and female shakti energy help each other
within one single Non Dual body, to exchange tummo and nectar - Energy
Enhancement Circulation of the Energies - to make transformation possible. In
Chinese we say that the body is formed of two things, the blood and the energy, two
principles. Energy is right, blood is left. Energy goes up in breathing we hold the
energy so it goes up and out from the right so that all the bad things go out. But the
blood becomes essence, becomes semen and through sexual intercourse it always
goes down, that is why it corresponds to the left. The essence, the semen and ovum
are in the middle. But first the bones must be dissolved. How to transform the human
body into the Rainbow Body takes wisdom and many kinds of practice.

The first chakra corresponds to the brain and nervous system. You practice with
HUNG and the tummo to transform all this nervous system so it dissolves into this
chakra in the head. The second chakra corresponds to the respiratory system, the
lungs and breathing system. With tummo, the respiratory system is transformed into
this chakra, the throat chakra. We must control the breath and visualize it and bring
the Tummo up to transform this system. The circulatory system relates to the blood
and the heart. So we transform the circulatory system into the heart chakra with
tummo breathing. Now the blood and heart organ is finished, the lungs are finished
and the brain is finished. Next, the digestive apparatus is transformed into the navel
chakra. All the intestines and digestive organs are transformed and burned up in the
fire. In the procreative chakra are burned up all the reproductive organs which
become this chakra. So instead of these five major organs and systems of the human
body, we have the five chakras. When these five chakras are purified and all the
organs are transformed, then we have the Rainbow Body. The transformation of the
first four chakras is in the second initiation, and the transformation of the
reproductive organs belongs to the third initiation. The third initiation involves the
help of the single Non Dual Energy Body; the second initiation is done alone, working

with the nerves and energy. The purpose of working with the Non Dual Energy Body is
to increase the force of transformation, the Tummo. You must not discharge, if you do
so, you will just be born again in the body of a human. You must take the essence up,
then it becomes fire, then with this fire force, you can dissolve anything of the flesh.
Then you can really be transformed into a Rainbow Body...
...The Consequence of the Rainbow Body is connected with the 5th Kaya or Body; a
living Buddha has 5 Kayas; Nirmanakaya, Sambhogakaya, Dharmakaya, Sahajakaya,
and Mahasukhaprajnakaya. The 5th Kaya is just the Rainbow Body. Because he is in
Mahasukha he can enjoy the Great Pleasures as well as a flesh body and he has
gotten the highest wisdom connected with the Dharmakaya. For Prajna means
Wisdom and achievement of the Mahasukha means that he was born in a fleshly
human body which was transformed into the highest physical form, the rainbow. The
light of the rainbow is this very greatest wisdom while the colors of the rainbow are
the highest physical form-- both are harmonized together in the 5th Kaya. We say full
enlightenment the highest wisdom is the Light. Sinful persons have no light, just
Black Energy Blockage darkness. Vidya, knowledge, is light; avidya, ignorance, is no
light. The form and color of the rainbow reflected in the no-cloud blue sky is the
physical aspect and the light is the wisdom. The physical flesh body is transformed
into the form and color of a Rainbow Body while its light is the wisdom -- Mahasukha
prajna. As there is form, so he can embrace all the dakinis and get the physical
pleasure while at the same time still have the profound wisdom of non-egoism and of
emptiness and of all the Buddhas philosophy. This is the Wisdom and the high
Consequence. Physically, because he is a rainbow, there is no death. Because there is
no death, there is no end of salvation; because there is no end of salvation, he can
carry on his Great Compassion without end. So anywhere, any direction, any person
on any occasion, can connect with Padmasambhava and get inspiration from him."
On a physical level, in Buddhism there is little evidence that an immortal physical
body has been produced in the past mainly because the human physical body is
dependent upon many things (the elements, the planet, sun, and cosmos) which is
constantly morphing, interdependent, destructible. However Buddhist yoga does not
rule it out, rather it also does not support the need for it other for purposes of life
extension (in order to carry out good deeds). In Hindu yoga, there are many stories
about Babaji of the Himalayan mountains who attained the siddha of the immortal
body. Many adepts including Lahiri Mahasaya and Paramahansa Yogananda have
claimed to have met him. These two great yogis passed on Babaji's teachings to
humankind which are classical
selected hatha yoga teachings suitable to householders.

The Five Koshas and Three Bodies

First there will be a discussion of the five chief koshas (sheaths) and their relationship
to the three sharira. Classically they are the
1) Annamaya kosha which is translated as food sheath and corresponds roughly to
the physical body. It has the most dense and slow vibrational frequency. It is the
realm of the sthula sharira (coarse body). This is the realm of the manifest form body
of the Buddha, the nirmanakaya.
2) The second sheath is composed of the pranamaya kosha or energy sheath. It
interconnects the annamaya kosha (physical body) with the manomaya,
vijnanamaya, and anandamaya koshas. It is associated with the suksmah sharira
(subtle body).

3) Next there is manomaya kosha or mental and emotional sheath which also is
included in the sukshma sharira (subtle body),
4) Next the vijnanamaya kosha or the prajna wisdom sheath of Gnosis
(transconceptional knowledge) which also is included in the sukshma sharira (subtle
body). Taken together, the annamaya, pranamaya, and vijnanamaya sheaths
comprise the subtle body (sukshma sharira) which is the vehicle for Buddha's bliss
body (sambhogakaya).
5) The anandamaya kosha (literally the bliss sheath) which is associated with the
karana sharira or causal body. In some systems there is a sixth sheath, the
Hiranyagarbha kosha (which here will be discussed as existing as one aspect inside
the anandamaya kosha). This karana sharira corresponds to the vajra body or
diamond heart -- the immutable changeless and indestructible body of the primordial
eternal and formless Buddha vehicle which is the Dharmakaya. The vajrabody of a
living Buddha, in order to manifest requires the integration of all three bodies
(dharmakaya, sambhogakaya, and nirmanakaya).
The purpose of these classification systems is to consciously map out the causal
dynamic interactions that occur between the mind, emotions, physical body, health,
the breath, energy fields, nature, and Source, so that compulsive negative habits can
be remediated -- so that conscious healing as purification, activation and integration
spiritually, emotionally, and physically can be expedited. Even from the most gross
standpoint of the physical body all five sheaths are intertwined ( present
simultaneously) in space. To the degree that they intertwine harmoniously and
without conflict or tension is the degree that they exist they produce health or
disease in the body/mind."
In Hatha and tantra yoga most of the advanced practices involve the energy body,
breath, nadis, chakras, bindu and especially the central nadi, the sushumna. where
the activation and integration of the crown chakra with the root chakra occurs,
formless spirit and nature, void and form (dharmakaya and rupakaya), the unification
of consciousness and beingness, pure undifferentiated consciousness (prajna) with
awakened differentiated consciousness (viveka-khyater), sahasrara and muladhara,
purusa and prakrti, siva and sakti, mind and body, Ha with THA, microcosm and
macrocosm, the ultimate absolute with relative form (dharmakaya and rupakaya), the
unification of the three bodies of the Buddha as the self woven body of the
Nirmanakaya (physical), Sambhogakaya (energy or bliss body) and Dharmakaya
(formless body) in tantric Buddhism are intimately integrated. Sometimes the latter is
broken down into the five or six kayas (the five or six dimensions of enlightenment)
by adding the vajra kaya, bodhikaya (abhisambodhikaya), and svabhavikakaya.

The five kayas -- the five dimensions of enlightenmentare the dharmakaya,

sambhogakaya, and nirmanakaya, plus, fourth, the undifferentiablity of these three
kayas from the perspective of their true nature, called the vajrakaya, and, fifth, the
three kayas distinct appearances in relative reality, called the kaya of manifest
enlightenment.
These kayas are pristinely self-occurring, meaning that they are spontaneously
present in your minds true nature and have been since the beginning. This is the
subtlest explanation of the kayas: dharmakaya is minds emptiness; sambhogakaya
is its natural luminous clarity; and nirmanakaya is minds ability to unimpededly
manifest as and cognize an infinite variety of images. Furthermore, it is not that

minds nature starts out as an ordinary composite thing and then transforms into the
kayas. The kayas are minds nature itself.
When you realize the fruition, these five kayas directly manifest in your own
experience. Then the fact that the true nature of mind is the five kayas is not just
something you believe; it is your actual experience. When you have this realization of
the natural presence of the five kayas as the true nature of your mind, you no longer
have any ambition or longing to achieve an enlightenment that has not been present
all along. You do not desire to become or turn into a buddha because you realize
directly the enlightenment that is the true nature of your own mind.

"In the Yogi body first of all you have a median nerve antahkarana. Most people make
the mistake of thinking this is the spinal column; actually, it is not the spinal column,
but the median nerve antahkarana is the supporter of the whole body. This means all
the bones will dissolve into it. Because the median nerve antahkarana is the
supporter of the Buddha body, you may ask, how can you stand up, if it is so soft?
But this is not like in a common body. You know, in the median nerve antahkarana,
downside in Kundalini Chakra you visualize the tummo, the fire, and upside the
Center of the Universe HUNG, the white bodhi. Actually in the third initiation, the
meditator not only uses himself, but the tummo to dissolve everything, to transform
it with fire; like in cooking, to make something soft fire is the very important thing. In
the male shiva energy the tummo is less and the nectar is more; in the female shakti
energy, the tummo is more but the nectar is less. That is why there is the third
initiation in which the male shiva energy and female shakti energy help each other
within one single Non Dual body, to exchange tummo and nectar - Energy
Enhancement Circulation of the Energies - to make transformation possible. In
Chinese we say that the body is formed of two things, the blood and the energy, two
principles. Energy is right, blood is left. Energy goes up in breathing we hold the
energy so it goes up and out from the right so that all the bad things go out. But the
blood becomes essence, becomes semen and through sexual intercourse it always
goes down, that is why it corresponds to the left. The essence, the semen and ovum
are in the middle. But first the bones must be dissolved. How to transform the human
body into the Rainbow Body takes wisdom and many kinds of practice.
The first chakra corresponds to the brain and nervous system. You practice with
HUNG and the tummo to transform all this nervous system so it dissolves into this
chakra in the head. The second chakra corresponds to the respiratory system, the
lungs and breathing system. With tummo, the respiratory system is transformed into
this chakra, the throat chakra. We must control the breath and visualize it and bring
the Tummo up to transform this system. The circulatory system relates to the blood
and the heart. So we transform the circulatory system into the heart chakra with
tummo breathing. Now the blood and heart organ is finished, the lungs are finished
and the brain is finished. Next, the digestive apparatus is transformed into the navel
chakra. All the intestines and digestive organs are transformed and burned up in the
fire. In the procreative chakra are burned up all the reproductive organs which

become this chakra. So instead of these five major organs and systems of the human
body, we have the five chakras. When these five chakras are purified and all the
organs are transformed, then we have the Rainbow Body. The transformation of the
first four chakras is in the second initiation, and the transformation of the
reproductive organs belongs to the third initiation. The third initiation involves the
help of the single Non Dual Energy Body; the second initiation is done alone, working
with the nerves and energy. The purpose of working with the Non Dual Energy Body is
to increase the force of transformation, the Tummo. You must not discharge, if you do
so, you will just be born again in the body of a human. You must take the essence up,
then it becomes fire, then with this fire force, you can dissolve anything of the flesh.
Then you can really be transformed into a Rainbow Body...

Samyama on the underlying essential true nature (swarupa) of the Bhuta elements or
Chakras, both gross (sthula) - the lower chakras, and subtle (suksma) - the Higher
Chakras, (Bhuta Sthula) will reveal the correlative interactive dynamic connections
(anvaya) - the Antahkarana connecting the Chakra Pairs and their specific qualities
and functional mutuality serves the purpose (arthavattva) to successful
understanding of the Chakra Talents creative elements that constitute material
existence and energy and hence liberation from attachment (jayah) to phenomena is
achieved.
sthula: gross, coarse, outer
svarupa (swarupa): literally own form: true form as-it-is. True nature. essential nature.
suksma: subtle inner
anvaya: interconnectedness; interdependence; mutuality; relationship.
arthavattva: the method of serving a purpose (artha)
bhuta: elements
jayah: victory: liberation; complete freedom from.

From that previous sutra - victory over the chakra elementals - follows (tato) this - the
yogi creates, purifies and adds to all the chakras through resurrection of healed
chakra talent parts and realizes, evolves, the perfect sublime body (kaya-sampat)
which is invulnerable, unassailable, and impervious to the vagaries of dharma
(dharma-anabhihatas); hence the opportunity for the gross physical appearances of
the body (pradurbhava) can also change in alignment and thus the creation of
traditional Psychic Powers - the ability to become extremely small and even
disappear (anima) and many other abilities (adi) become easily facilitated.
kaya-sampat: body of perfection. This generally not a referent to the physical body
alone which is associated with the elements as independent from the energy body or
source body, rather it is referring to the subtle body, energy body, rainbowbody, or
vajra body associated with the causal body which underlies the physical and astral
bodies, especially when taken as an interconnected whole. It shines through
(manifests) on a vibratory physical level in degrees and levels depending on the
awareness, karma, intent, and ability of the purified alchemicalized bodymind
integrative construct to access and align to its vibratory frequency, pulsations, and

communications -- to open up the pathways/channels (nadis). Also referred as the

integration of the three four or five kayas in the manifestation of a living Buddha -- as
the integration of the dharmakaya, Sambhogakaya, Nirmanakaya, svabhavakaya,
and vajrakaya
anima: ability to become infinitesimally small or even invisible.
dharma: essential quality, characteristic, essential nature, or true nature. the truth or
operating principle/law.
pradurbhava: superficial appearance: phenomena; temporal physical form.
anabhighatah: impervious: unassailability: invulnerability; vajra like; not capable of
being afflicted or tarnished.
The unbiased awareness brought forward by samyama on at first what is seen as
coarse and then more subtle inter-connections between the chakra elements
discloses its workings. Hence purification of the chakra elements is achieved through
grounding and direct samyama psychic seeing understanding.
Some translate jaya as mastery, but victory is the more suitable translation. By
victory over identifications with mere elemental matter and coarse existence one
becomes *aware* of the more subtle and energetic intricate inter-relationships
connecting the lower physical chakras with the higher chakras. Thus awareness
moves beyond even the most subtle after successful samyama on the true nature
which connects and oversees ALL OUR RELATIONS; i.e., the creative principle of
higher and lower polarities and their connections - shiva/shakti,
expansion/contraction, pingala/ida, consciousness and nature, and so forth.
Thus through this realization one is propelled beyond flat plane limited conditions of
space and time which reinforce the illusion of the existence of separate isolated
phenomena and journey above the Abyss of the lower Astral Plane to the "Pure Land"
of "The Other Shore" in the Higher Spiritual Buddhic Bodies above.
The tatwas are are the five lower Chakras - the five modifications of the Intelligent
Electricity Great Breath as it acts through the Chakra Computers. Acting upon prakriti
matter, this Great breath throws it into five states, having distinct vibratory motions
and intelligences, and performing different functions as parallel computers act within
one larger computer. The first outcome of the Evolutionary State of parabrahma
higher chakra is the ether akasa tatwa.
After this come in order above akasa chakra the the higher chakras - vayu, the taijas,
the apas and the prithivi. They are variously known as the great chakras - the
mahabhutas. The word, akasa, is generally translated into English by the word,
ether....
It will be very interesting to trace the development of man and the development of
the world according to the theory of the tatwas - the higher chakras.
The tatwas, as we have already seen, are the modifications of the electricity God
breath - the Spirit of God, the Holy Spirit - Swara. Regarding Swara, we find that these
are all the Angel Talents as the Holy Spirit Electricity flows through the different
Chakra Computers. And in the Swara is the electricity breath which energises the
chakras and their chakra talents which produce the music. All the world is in the
Swara; Swara is the spirit itself.
After much meditation one perceives that all coarse (sthula) matter is in motion -dancing in its characteristic pattern in its place with all of nature. At the same time,
as one look at the true nature of the elements there is no end -- no primal particle or
base. Rather it is a black hole or open doorway (fractal) back into the universe -- the

Whologram. A rock is a specific dynamic of dancing energy within the framework of

that underlying empty and open system. The heretofore mystery of energy and
matter is revealed as part of the Divine dance of shiva/shakti which is nothing more
than an open doorway to boundless potential. As mentioned previously there are
many hatha yoga practices such as pranayama, tattva shuddhi, Bhuta shuddhi, or
tummo (psychic heat which purifies the elements, opens the nadis and melts the
bindu. These are traditional hatha yoga practices which aid in this Energy Samyama.
Thus the experienced adept no longer is fooled by gross physical three dimensional
"appearances", subtle superficialities, apparent phenomena, but rather knows "Self"
to be the unitive flow of that dance and dancer. It is said that such understanding will
allow a yogic adept to change form/shape at will. HERE the adept has entered into
the Tandava (Siva's dance which reveals the underlying emptiness of the constituents
of material temporal existence which are always in the stage of flux, thus removing
such obscurations.) As our consciousness becomes more clear, the more subtle
(suksma) relationships occurring within the etheric body are revealed and hence also
ALL OUR RELATIONS. This all comes about through practice such as this samyama or
naturally and spontaneously
From that (tato), victory over phenomena (no longer being controlled by events past
or future), the adept realizes the perfect body (kaya-sampat). From that place of
freedom over the elements, our evolutionary potential becomes potenized. The true
omniscient Self is everywhere -- in all things. Although Self has always manifested in
the human body in a limited and often demeaned semi-conscious orunrecognized
state, now its evolutionary conscious potential has been catalyzed and recognized.
Having been now consciously recognized one is able to promote the various
dynamics in which it manifests through the medium of the perfected body (even
beyond the etheric body, the element ether, and beyond all elements). This refers to
the perfected energy body impervious to decay yet capable of directing physical
torque.
The dance continues -- large and small -- light and heavy, form and empty, visible
and invisible, etc (adi). As a progression from the understanding and freedom gained
in the previous three sutras about the etheric body, lightness, levitation (laghima),
and victory over phenomena, all the previous sutras can be seen as a steady
evolution progression toward the realization and improvement of the kaya-sampat
(perfect body) which we have seen occurs only after the chakra elements (bhuta)
have become purified beyond even the most subtle vibratory understanding. Thus
the yogi is moving into increasingly more subtle stages of samyama.
Obviously when the transpersonal non-dual self is realized as one's true self nature,
then the identification of a self separate from the higher God - connected chakras
dissolves while one identifies increasingly with the true universal self (swarupasunyam) in samadhi.
Here the mystery of the microcosm/macrocosm is revealed -- as inside so outside -as above so below. These experiences that are obtained through various unpeeling of
the coverings of the subtle, energy, causal and wisdom bodies that are placed in
harmony with formless non-dual Source (underlying creative universal principle). In
the beginning these openings appear randomly, but with practice they appear steady
as the various depths of samadhi are integrated.
That is the discovery of the Supermind which is the ultimate, unifying, harmonizing
principle of the universe, of all existence, the Supermind. It is not only a unifying
principle, it is a sovereign transforming power of the Supreme. It is an amazing power

of transformation. So, says yogi, that if we succeed in the course of our yoga,
meditation -- spiritual search, in discovering the Supermind rising up to the
supramental level and then coming down again into physical consciousness with the
light and power and love and the transforming magic of the Supermind, then it will
become possible to transform our material body also. Our body, our life, our mind
also into a perfect image of the Divine. Into a perfect channel of expression of the
Divine. This possibility of perfect transformation of our total being is the highest
potential of man, the highest spiritual potential of man,
Then he goes into a very elaborate philosophical discussion why it is possible,
because he says that Supermind, first of all, is a dynamic potential of the cosmic
evolutionary process. If we do not succeed with our own efforts, evolutionary process
is there which is going to do it; and then again, he points out that not only it is there
in the structure of the universe as a potential of evolution, it is also within each one
of us as our own basic most profound potential, the Supermind. Just as in the course
of evolution the human mind one day evolved out of the matrix of animal
consciousness, just as in the course of civilization our consciousness is evolving from
the ethical level to the religious level to the spiritual level, so on and so forth, he says
that the final moment, as he calls it the hour of God, as it is approaching there will be
the emergence of this higher level and higher power of consciousness which is the
Supermind. And that Supermind as it will be brought forth into manifestation and
overt operation in the collective consciousness of humanity will lay the foundation for
the transformation, not only of individual human beings, but the transformation of
the entire human race and society leading to the establishment of mankind's ageless
dream of the kingdom of heaven on this planet.

The creation of this Pure Diamond Crystal, Aligned Vajra Energy Body not only
includes the expulsion of psychic toxins:- Trauma-Formed negative karmic mass
coating Energy Blockages and Implanted Energy Blockages, Control Implants, Sexual
Implants, Addiction Implants, Distraction Implants which draw physical toxins into the
body causing depression, negative emotions, hardening of the physical organs
requiring medical intervention, shortening the physical life of your time on this
planet.
The creation of this Pure Diamond Crystal, Aligned Vajra Energy Body also includes
the methodology for the increase in its size and complexity as it evolves further in its
talents and its ability to channel the energy of the higher chakras above the head to
increase the evolution of this planet and all the people on it.
Timeless Body of Infinite Natural Light, the Immortal Vajra Diamond Body and it's
Finite Manifestations..
Oh Infinite Source
Infinite Light and Bliss
Vaster than vast
Brighter than bright
Sun of all the suns together
Having no measure,
formless and eternal
I bow to thee
Over and over and over again!
Beginningless Beginning
Unborn One

without a second
Fatherless son
Oh Holy One!
Imperishable, formless, timeless and complete.
Know Eternally Reality
Known Here as the Great Integrity
I bow to thee,
Over and over and over again.

Speeding up the process of Spiritual Growth.

a. This means that you lose all your negativity faster so that you feel happier and
more able to cope with anything the world throws at you. You will Master
Disappointment which is an emotion which can kill you.
b. This also means that you will be able to increase the amount of psychic energy
flowing through your system. Psychic Energy is juice and beauty. You will look more
juicy and therefore more attractive as your energy and power increases.
c. This also means that the vibrational height of your energy will increase. Vibrational
height, the ability to contact the soul, the your soul group and the angels and
archangels who really run this planet will increase your synchronicity, your luck. Your
words will have power, as you say, so mote it be. And as you contact your Higher
Self, Your True Will, what you want will align with the needs of the world or the Will of
the World or Universe.
d. This also means that Psychic Powers will also appear as you need them for the
work that you choose to do.
. Then the psychic powers follow you. As you need them. Seek ye first the Kingdom of
God, your Higher Self, Your Soul.

2. The removal of Blockages.

a. This means that as you remove the blockages you lose all the seeds of Ill Health.
There will be nothing to sprout into a full blown cancer or stomach ulcer. This means
that you will also live longer with full health and strength.
b. This also means that the emotional body will be purified which means that you will
have a higher emotional IQ. You will be more resistant to disappointment and you
know, disappointment kills. All the famous love stories have at least one of your
loved ones dying in the most excruciating circumstances. A high emotional IQ means
that although you will feel sad, it will not drive you to death or suicide.
c. You will not be prone to periods when the negative emotions take you over. Anger,
sadness and depression, over the topness, fear and wanting sympathy are all things
of the past when you remove all your energy blockages with the advanced
techniques of Energy Enhancement.
d. Also as you remove your blockages, your Mental Body and Mental IQ will blossom

and grow.
Further there will be a reduction in unneccessary thoughts. Peace comes with a mind
which only thinks when it needs to. The rest of the time it has no thoughts. It is at
peace.
e. The spiritual Body will also have access to all the spiritual powers of healing,
psychic vision to see deeply into blockages, entering into another persons body to
heal them but which also means you can change bodies at will and become immortal,
but because you want to to do this you may subtly fear death, you may prefer the
ability to consciously survive the death experience and therefore become an
ascended master.
f. With the ability to remove psychic energy blockages in yourself, you also become
available to be able to remove energy blockages in any other person.

transactional analysis - life position energy blockages

Life position energy blockages are basic beliefs about self and others, which are used
to justify decisions and behaviour.
When we are conceived we are hopefully at peace, waiting to emerge into the world
once we have grown sufficiently to be able to survive in the outside of the womb. If
nothing untoward happens we will emerge contented and relaxed. In this case we are
likely to perceive the world from the perspective of I am OK and You are OK.
However, perhaps our mother had some traumatic experiences to create the trauma
formed negative karmic mass within our systems, or the birth was difficult or even
life threatening. This trauma formed negative karmic mass is likely to have an effect
on the way we experience the world, even at the somatic level. In which case we
might emerge sensing that life is scary and might, for example, go into "I am not OK
and You are not OK either".
Let's take it that the pregnancy went fine, and the birth was easy enough. What
then? Well life created trauma formed negative karmic mass might reinforce our
initial somatic level life position, or contradict it. If we were given Negative Karmic
Mass by being treated punitively, talked down to, and not held, we may begin to
believe "I am not OK and You are OK". This might be the only sense we can make of
our experiences.
Let's take another situation. Perhaps we were given Negative Karmic Mass by being
picked on and bullied as a child. We learnt that the way to get by was to bully others
and that way we felt stronger and in control. Our behaviour then comes into the I am
OK and You are not OK quadrant. Of course this may cover up our belief that we are
really not OK, but nobody sees that. They just see our behaviour, and in fact we may
have forgotten all about our negative feelings about ourselves as we have tried so
hard to deny the pain of believing we are not OK.
These life position energy blockages coated with trauma formed negative karmic
mass are perceptions of the world. The reality is I just am and you just are, therefore
how I view myself and others are just that "views" not fact. However, we tend to act
as if they are a fact. Just like when somebody says "I can't do this, I'm useless".
Rather than "I don't know how to do this. Will you show me?" The latter is staying
with the fact that they do not yet know how to do it, whilst the former links being
useless with not being able to do something.

The Twenty-four Tantric Power Places

These are the twenty-four great places of pilgrimage mentioned in the Dzogchen
Nyingtik literature, and the Mother Tantras:
Jalandhara
Pulliramalaya*
Arbuda
Rameshvara
Oddiyana
Godavari
Devikota
Malava*
Lampaka
Kamarupa
Odra*
Trishakuna*
Koshala*
Kalinga*
Kanci
Himalaya*
Pretapuri
Grihadevata
Meru*
Saurashtra*
Suvarnadvipa*
Nagara
Kulanta*
Sindhu

In the minds of the sages of the Upanishads, there is no condemnation of the human
body. They have a great reverence, a feeling of trust for the human body because it is
actually a temple. How can the body be condemned when it is the dwelling place of
the supreme self? The body becomes sacred simply because of the fact that the
supreme reality dwells within it.
The body is not binding you, it is not holding you. How can it hold you? It is you who
are holding the body. You have chosen this body: it is the manifested form of all your
desires and longings. So the first thing to be understood is that whatever body you
have, whether it is human or animal, bird or tree or stone, whether it is of a woman
or a man, beautiful or ugly, healthy or sick whatever body you have it is the
manifestation of your desires, your passions, your longings. You have exactly what
you have desired. But you cannot see this because there is a great distance of time
between the desire and its fulfillment.
A man sows a seed and after many years it sprouts. In the meantime, he has totally
forgotten that he had sown the seed. You will be surprised to know that there were
many tribes around the world, and even today there are some African tribes, that
don't know that a child is born out of sexual intercourse because months have passed
since the intercourse took place and here, now the child is born. So many tribes could

not understand this connection. And each sexual intercourse does not create a child.
Out of hundreds one results in the birth of a child and that too takes nine months.
Sometimes it takes a very long time to see the fulfillment of your desires, longings
and wishes: you yourself have forgotten that you had desired it. Psychologists say
that you invite many diseases: at some time you have de sired them and that desire
has remained suppressed in your unconscious mind. Then gradually the body creates
that disease. It will be a little difficult to understand it because nobody likes sickness.
Then why would someone desire to be sick? Why would someone sow the seeds of
illness? There are profound reasons for this in the life of a person and it is a very
complex network.
Everyone wants attention. It is a deep longing that people should pay attention to
you because attention is food. Whenever someone looks at you you feel nourished
and you become sad when nobody looks at you. Slowly, slowly a small child
experiences that whenever he is ill something important happens his father gives
him more love and his mother sits near him. He has always wanted his father to be
more loving towards him, for his mother to sit with him and everyone to care about
him, but nobody ever bothered about him. But all his wishes are fulfilled when he is
ill. Then his longing for attention becomes connected with illness. Later on, after
many years, whenever this person feels neglected by others his unconscious desire
to be ill will become very strong. This desire will not be conscious, it will be deep in
his unconscious mind.
"It is because of the existence of the body that man can accomplish spiritual
disciplines, such as meditation; he will thereby transcend grief and become a
jivanmukta, one who is liberated while living in the body. He will be eternally bodiless
after death.
"This, is that.
"The self-illumined One lives in the pure and ultimate abode: it is the god Vasu of the
sky; it is the guest in every house; it is the sacred fire that receives the offerings at
the yagnas, the fire rituals, and it is also the blessed offerer; it is the dweller in all
human beings; it is the dweller in all the gods beyond man; it is the dweller within the
truth; it is the dweller of the sky; it is the One who lives within the myriad life forms of
the water; it is the One who appears in the myriad life forms of the Earth; it is the
One who is manifested in deeds of goodness; it is the One who lives in the many life
forms of the mountains. This omnipresent One, is the ultimate reality"
"The human body is a pur, a city. It is a city of the divine with eleven gates. The
divine is simple. It is never born, it is pure consciousness."
There are five senses, five organs of action and one mind: these are the eleven gates.
"It is because of the existence of the body that man can accomplish spiritual
disciplines, such as meditation; he will thereby transcend grief and become a
jivanmukta one who is liberated while living in the body. He will be eternally
bodiless after death.
"This, is that."
"When the embodied soul leaves the body on its journey to a new body, what is left
behind?
"This, is that.
"No mortal, living being lives either through the prana vayu, the upward current of
life energy, or through the apana vayu, the downward current: they both live through
something else which also sustains these two.

I will tell you what the mysterious and eternal brahman is; I will tell you once again
what happens to the embodied soul after death."
"According to their actions, according to the inclinations developed from all they have
heard and learned, many disembodied souls find other wombs; many others enter
the realm of the inanimate trees, creepers, mountains.
"The One which is the creator of all situations that living beings will experience
according to their past actions, which remains awake when all else has gone to sleep
in pralaya, the end of creation, is the purest essence; it is the brahman. It is immortal
and all the worlds dwell in it. None can transcend it.
"This, is that."
"Even as the sun, the illuminator of the world, does not become identified with the
flaws in man's vision, the divine, which is the innermost soul of all living beings, does
not become identified with man's misery. Though it is within all, it is separate from
all.

"Only the wise ones, no others, who see the divine that is living within them in each
moment the divine which is the knower of all inner thoughts and feelings, which is
the non-dual; which is the mover of all will know the unchanging, eternal bliss."
"Only the wise ones, no others, who see the divine that is living within them in each
moment the divine which is the stillness in the unmoving, which is the witness
within all consciousness and which alone ordains the fruits of the actions of all living
beings will know the unchanging, eternal peace.
The Seven Factors for Awakening
"And how are the four frames of reference developed & pursued so as to bring the
seven factors for awakening to their culmination?
"[1] On whatever occasion the monk remains focused on the body in & of itself
ardent, alert, & mindful putting aside greed & distress with reference to the world,
on that occasion his mindfulness is steady & without lapse. When his mindfulness is
steady & without lapse, then mindfulness as a factor for awakening becomes
aroused. He develops it, and for him it goes to the culmination of its development.
"[2] Remaining mindful in this way, he examines, analyzes, & comes to a
comprehension of that quality with discernment. When he remains mindful in this
way, examining, analyzing, & coming to a comprehension of that quality with
discernment, then analysis of qualities as a factor for awakening becomes aroused.
He develops it, and for him it goes to the culmination of its development.
"[3] In one who examines, analyzes, & comes to a comprehension of that quality with
discernment, unflagging persistence is aroused. When unflagging persistence is
aroused in one who examines, analyzes, & comes to a comprehension of that quality
with discernment, then persistence as a factor for awakening becomes aroused. He
develops it, and for him it goes to the culmination of its development.
"[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a
rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a
factor for awakening becomes aroused. He develops it, and for him it goes to the
culmination of its development.

"[5] For one who is enraptured, the body grows calm and the mind grows calm. When
the body & mind of an enraptured monk grow calm, then serenity as a factor for
awakening becomes aroused. He develops it, and for him it goes to the culmination
of its development.
"[6] For one who is at ease his body calmed the mind becomes concentrated.
When the mind of one who is at ease his body calmed becomes concentrated,
then concentration as a factor for awakening becomes aroused. He develops it, and
for him it goes to the culmination of its development.
"[7] He oversees the mind thus concentrated with equanimity. When he oversees the
mind thus concentrated with equanimity, equanimity as a factor for awakening
becomes aroused. He develops it, and for him it goes to the culmination of its
development.
The Four Frames of Reference
"[1] Now, on whatever occasion a monk breathing in long discerns that he is
breathing in long; or breathing out long, discerns that he is breathing out long; or
breathing in short, discerns that he is breathing in short; or breathing out short,
discerns that he is breathing out short; trains himself to breathe in... &... out sensitive
to the entire body; trains himself to breathe in... &... out calming bodily fabrication:
On that occasion the monk remains focused on the body in & of itself ardent, alert,
& mindful putting aside greed & distress with reference to the world. I tell you,
monks, that this the in-&-out breath is classed as a body among bodies, which is
why the monk on that occasion remains focused on the body in & of itself ardent,
alert, & mindful putting aside greed & distress with reference to the world.
"[2] On whatever occasion a monk trains himself to breathe in... &... out sensitive to
rapture; trains himself to breathe in... &... out sensitive to pleasure; trains himself to
breathe in... &... out sensitive to mental fabrication; trains himself to breathe in... &...
out calming mental fabrication: On that occasion the monk remains focused on
feelings in & of themselves ardent, alert, & mindful putting aside greed &
distress with reference to the world. I tell you, monks, that this close attention to
in-&-out breaths is classed as a feeling among feelings, which is why the monk on
that occasion remains focused on feelings in & of themselves ardent, alert, &
mindful putting aside greed & distress with reference to the world.
"[3] On whatever occasion a monk trains himself to breathe in... &... out sensitive to
the mind; trains himself to breathe in... &... out satisfying the mind; trains himself to
breathe in... &... out steadying the mind; trains himself to breathe in... &... out
releasing the mind: On that occasion the monk remains focused on the mind in & of
itself ardent, alert, & mindful putting aside greed & distress with reference to
the world. I don't say that there is mindfulness of in-&-out breathing in one of
confused mindfulness and no alertness, which is why the monk on that occasion
remains focused on the mind in & of itself ardent, alert, & mindful putting aside
greed & distress with reference to the world.
"[4] On whatever occasion a monk trains himself to breathe in... &... out focusing on
inconstancy; trains himself to breathe in... &... out focusing on dispassion; trains
himself to breathe in... &... out focusing on cessation; trains himself to breathe in...
&... out focusing on relinquishment: On that occasion the monk remains focused on
mental qualities in & of themselves ardent, alert, & mindful putting aside greed
& distress with reference to the world. He who sees clearly with discernment the
abandoning of greed & distress is one who oversees with equanimity, which is why

the monk on that occasion remains focused on mental qualities in & of themselves
ardent, alert, & mindful putting aside greed & distress with reference to the world.
Restraint of the Senses
"And how does a monk guard the doors of his senses? On seeing a form with the eye,
he does not grasp at any theme or details by which if he were to dwell without
restraint over the faculty of the eye evil, unskillful qualities such as greed or
distress might assail him. On hearing a sound with the ear... On smelling an odor with
the nose... On tasting a flavor with the tongue... On touching a tactile sensation with
the body... On cognizing an idea with the intellect, he does not grasp at any theme or
details by which if he were to dwell without restraint over the faculty of the
intellect evil, unskillful qualities such as greed or distress might assail him.
Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to
the pleasure of being blameless. This is how a monk guards the doors of his senses."
OM = THE BIRD
OM is the progenitor sound of all Bija Mantras. Nada and Bindu are two saktis
(power). Naada (Nada) is sound and Bindu is dot, or point. Nada and Bindu are the
progenitors of Tattvas, the building blocks of the universe. Nada is Sakti and Bindu is
Siva (Siva-Sakti); Nada is action and Bindu is static; Nada is white and Bindu is red.
Nada (Moon-dot = Chandrabindu/ Nadabindu) over the Omkara is the couch, on
which Paramasiva in his Bindu form is reclining. Chandrabindu is Nada and Bindu,
Sakti and Siva in one unit.
The crescent moon with the dot is Chandrabindu (Nadabindu) or the couch of
Tripurasundari in union with Paramasiva. The icon presents five components: A, U, M,
Nada (the Crescent), and Bindu (the dot). Just imagine the crescent moon being the
couch! Nada is Sound, Bindu is the derivative of Nada and the source of the universe.
Nada is called Visvamata or Mother of the Universe; Bindu is Duhkha Hara, Pain Killer
or remover of pain. All Bija Mantras have three, four or five components: one, two or
three syllables, Nada and Bindu. Nada is generally Mother Goddess and Bindu is Siva,
remover of pain.
Bija Mantra has no meaning; it is neither a language, nor a word, nor a character; it is
Dhvani (unlettered vocalized sound); it is Deva.
Another description of AUM and Nada and Bindu
A depicts Ahamkara and Brahma, U Buddhi and Vishnu, M Manas and Rudra, Bindu
Citta and Sadasiva, and Nada Ullam (--soul) and Isvara; the five gods are in
charge of creation, maintenance, destruction, grace and obscuration. Bindu is the dot
and Nada is the crescent.
A for Agni, U for Varuna and M for Maruts
OM is Bija Manta or Seed mantra and thus, the progenitor of all other mantras. All
sounds (Phonemes) of all languages, alphabets, morphemes, words, and sentence
take their origin from OM. OM vibrates in all sounds, syllables and words. The
transcendental sound of OM is audible only to Yogis. Utterance of OM proceeds from
the navel, vibrates and ends in the nostrils, where the final intonation (Anusvaara /
after-sound) takes place, which is represented by Chandrabindu ( a dot over a line or
crescent). Bindu and Nada find their repose in Chandrabindu. Bija mantra, on the
surface does not carry any outward meaning but it is mystic and the body of a
Devata or god.
Chanting Namasivaya drives away the fiery snake of Pasa--bondage. Sivaya Nama is

the Sukshma (subtle) Mantra, chanting which eight thousand times reveals the subtle
path of Sushumna, destroys karma, and gives the bliss of Siva.
Yogi goes from sound to silence.
He rides on the sound waves of OM and his goal is silence. Sabda-Brahman and
Param-Brahman
There are two kinds of knowledge: 1: Sabda-Brahman 2: Param-Brahman. ParamBrahman is superior and Sabda-Brahman is only a means to Param-Brahman.
Knowledge of Upanishads and Vedas, sacrifices, rituals etc are essential for growth
and development of the soul or atman to a finite stage. After that stage, they have to
be given up in the same spirit of detachment from desires at early stages of
development. Here you stand alone by your own self. No props and no support. Self
stands alone. You are dead to the world, figuratively. You are divested of everything
that you owned, be it material or knowledge. Names and forms do not matter
anymore. You ride the OM sound waves of Sabda-Brahman until you reach the ParamBrahman, when the sound-syllable OM falls into silence. Sabda-Brahman or Brahman
of Sounds consists of all book knowledge including rituals, sacrifices and vedas.
(Soundless Brahman is superior to Sound Brahman.) But the latter is the preliminary
step before attainment of Soundless Brahman. When Soundless Brahman is attained,
the names, forms, books, rituals, sacrifices, prayers, hymns etc fall / should be
abandoned . It is like saying that the raft should be abandoned once you reach the
shore. It is like saying that the chaff should be abandoned or thrown away, and that
one should try to get to the rice. It is said that the learned man, after acquiring jnana
and vijnana (knowlege and intuitive wisdom) through the study of sacred scriptures,
throws away the scriptural books just like a farmer (grain collector) throws away the
straw after collecting the grain. Ramana Maharishi says it as follows: You remove the
thorn from the sole of the foot by another thorn and when done, throw away both
thorns. At this stage of development, rituals, vedas, sacrifices have to be abandoned
at the dawn of higher realization of param-Brahman or Soundless Brahman. There is
stillness. There is silence. That is the goal, that is absorption, that is Bliss. It is like the
spider climbing on its own thread to reach the higher space; so also the yogi goes up
on the sound thread of OM and reaches his destination, silence - Param Brahman. He
rides on the sound waves of OM and his goal is silence. He goes from sound to
silence. He attained Vijnana -divine, intuitive, realized wisdom. He sheds names and
forms. Speech is nothing for him. Books are for the birds. There are no hymns and no
prayers. Where he is, there is no fear, there is no sorrow, there is tranquility, there is
silence, there is bliss.
IN A SWOON IT IS HALF ATTAINMENTIn a swoon it is half attainment ( ardha: half; sampattih: attainment) meaning that it
is half deep sleep and half death.
It gives an idea of the state of swoon, as in a person who is whacked on the head
with a club. He is neither in deep sleep nor dead. He is not in deep sleep, because he
cannot be awakened like a sleeping person. He is not awake, he is not dreaming, he
is not in deep sleep 100%, and he is not dead 100 %. This state is between deep
sleep and death and that is half attainment so far bliss or death is concerned . He has
one foot in death and one foot in half bliss. His karma dictates as to which way he is
going to take. This is declared not as a fifth state, since the factors pertaining to
swoon are not clearly compartmentalized. For Ramanujah, it is a half-way meeting
with death. For Nimbarka, it is death by half measure.
Sleep, and dreams according to Upanishads. The thoughts expressed here are from

the Upanishads.
States of consciousness: In this world of names, forms and images, it is all
perception, whether it is true or false. This consciousness, is wakefulness - Gross
Body. Ego is in the dominant mode. It is I against you and the world. Perceptions are
distorted and images are falsified. Reality and Truth are submerged and ignorance
and ego are in full display. The three gunas, sattva, rajas and tamas oscillate. One
time you are sattvic, next moment rajasic and the next tamasic. Your mind, thoughts,
speech and deeds are caught in the rise and fall of these three gunas. The pristine
Self is the chronicler, and a spectator. The lower self enjoys matter just like the bird
eating sweet and sour fruits.
Then comes the dream sleep. Subtle Body. The Self (2nd part) is dreaming and enjoys
(experiences) subtle objects. Still the ego is operative. Never taking rest or repose.
The mind dreams impossible dreams. It is said that the dream sleep is microcosm of
heaven and hell. The ego is the director of all these moving images. The hopes and
the fears, the pleasures and the pains come to surface in the form of images. The
world of images are real to him. He cries; he laughs; he writhes; he rolls; he enjoys
and he suffers. They are unreal, but they are real to him. He talks like a learned
brahmin, and he acts like a powerful king. He is high and he is low. He thinks he
controls. He dreams of blindness, lameness, defects but the atman is not dreaming.
But he knows not. He suffers, according to Upanishads. Self is not killed when body is
killed. His fears during wakefulness translate into images during his dream sleep.
That is ignorance.
Then comes Deep Sleep: Causal Body. The Self (the 3rd part) is undifferentiated
consciousness, and enjoys bliss, being bliss itself. It comes close to a state of
splendid aloofness and isolation of kaivalya. Finally the ego has taken leave. The self
asserts itself. It shines. The sleeper is absorbed in the self which is communing. He is
serene; he is calm. This is atman, this is Brahman. This is immortal, this is fearless
Brahman. The speech is on hold; the names and forms are on hold; the sound is on
hold; and the mind and its thoughts are on hold. What a repose? What a tryst with
Self. Then suddenly there is fire. The sparks fly. He is awake. The juices start flowing.
From atman, all the vital breaths flow to their destinations. His consciousness returns;
he rises; and he now knows life as he knew before he went into deep sleep.
Turiya, Spiritual Transcendental consciousness Turiya is without any attributes. It or
He is the Self. Objective consciousness is absent and its seed also is absent. That is
what is meant by Wakeful Sleep by Ramana MahaRishi. Turiya is present and
functional in the perfected ones, even when they are awake. In Turiya, there is an
irreversible union with Brahman. There is Oneness with Brahman. There is a
permanent Metaphysical Unity.
Ignorance is the mire of humanity; the one who rescues us from Avidya or Ignorance
is Guru. Gu is Ignorance and Ru is light, the remover of ignorance. The medium of
removal is Supreme Spiritual knowledge; the mediator is the Guru. He sheds light
where there is darkness. Since Guru is the purveyor of spiritual knowledge and the
dispeller of spiritual darkness, he is second only to Brahman. There are variations in
the interpretation of Guru. considered in its parts: g, r, u. The g has a function of
granting of Siddhis (supernatural powers); the r has the function of expunging the
sins; the u portrays the latent unmanifested energy of Vishnu.
Guru came into place when Mantras, Tantras, Yantras had to be committed to
memory for practice and posterity. The individual soul is full of spiritual ignorance
(avidya); the accomplished Guru is full of spiritual knowledge; they found a mutual fit

which leads to Mukta (liberation) of the individual soul. Guru knows the Pinda, the
Rupa, and Rupa atitia (body, form and what is beyond the form). Pinda refers to the
embodied soul fed by Pinda, food. The form is Saguna Brahman, the visible form of
Brahman: Siva and Vishnu. Rupa-Atita is what is beyond the form and refers to
Parabrahman, the formless, the nameless and the attributeless. Take Jesus Christ, the
son of God; he is the visible form; his Father, the God in heavens, is the invisible
formless God. The Pinda is you and me, who know we have a body but ignorant of the
immanent soul in us, which is an Amsa (fragment) of the Father.
When Mantras, Tantras and Yantras were uttered, practiced and propagated, there
was a need for a Guru or teacher to hold the repository of knowledge in memory.
They also became the intermediaries between God and man, the Light and darkness.
The Gurus brought the Light of spiritual knowledge and removed the darkness that
shrouded the soul. The First Guru in this world is Siva and the First Pupil is the name
of Matsyendranath , the teacher of Yoga.
The Seven Planes of Existence Monad, Ego, etc.
The Monad has three aspects, the Atman, Buddhi, and Manas. These three make up
the Ego. From the Ego appear the causal body, mental body, and astral body, which
ensoul the physical body.

The three aspects, Atman, Buddhi, and Manas combine into a single object, called the
Atma-Buddhi-Manas. A great deal of information has been written in Theosophical
literature about the Atma-Buddhi-Manas

Mental Body

Composition and Structure

Also known as Karana Sarira(causal-seed body) or, Higher mind body, Ego, Causal body,
Superconscious, Soul.The Causal body consists of matter of the first, second and third sub-planes of
the mental plane.In ordinary people the Causal body is not yet fully active, and consequently only
that matter which belongs to the third sub-plane is vivified. It is difficult to describe a Causal body
fully, because the senses belonging to the causal world are altogether different from and higher than
those we employ at the physical level.Such memory of the appearance of a Causal body, as it is
possible for a clairvoyant to bring into his physical brain, represents it as an ovoid, that being, in
fact, the shape of all the higher bodies, and as surrounding the physical body of the man, extending
to a distance of about 18 inches from the surface of the physical body.The inconceivably fine and
delicate matter of such a causal body is intensely alive, and pulsating with living fire, forming a
radiant globe of flashing colours, its high vibrations sending ripples of changing hues over its surface
- hues of which earth knows nothing - brilliant, soft and luminous beyond the power of language to
describe.In the case of a primitive man, the Causal body resembles a bubble and gives the
impression of being empty. It is a mere colourless film, just sufficient apparently, to hold itself
together and make a reincarnating entity, but no more. Although it is filled with higher mental
matter, this [body] is not yet brought into activity, and so it remains colourless and transparent.As
the man develops, this matter is gradually stirred into alertness by vibrations which reach it from the
lower bodies. This comes but slowly, because the activity of man in the early stages of his evolution
are not of a character to obtain expression in matter so fine as that of the Causal body. But when a
man reaches a stage where he is capable either of abstract thought, or unselfish emotion, the
matter of the Causal body is aroused into response.13

Colours

The vibrations thus aroused show themselves in the Causal body as colours, so that, instead of being
a mere transparent bubble, it gradually becomes a sphere filled with matter of the most lovely and
delicate hues, an object beautiful beyond all conception.The student will be familiar with the
meaning of the various colours, from his study of the same phenomenon in the astral [emotional]
and mental bodies. Thus pale rose expresses unselfish affection; yellow indicates high intellectual
power; blue betokens devotion; sympathy is expressed by green; and luminous lilac-blue typifies the
higher spirituality. These same colours in the denser bodies are, of course, far less delicate and also
less living.Although in the course of his evolution in the lower worlds, a man often introduces into his
vehicles qualities which are undesirable, and entirely inappropriate for his life as an Ego - such for
example, as pride, irritability, sensuality - yet none of these can be expressed in the Causal
body.Each section of the astral body acts strongly upon matter of the corresponding mental subplane. Hence, as the coarser vibrations of the astral body are expressed only in the lower [4] subplanes of the astral world, they will affect the Mental body only, not the Causal body.The Causal
body, therefore, is affected only by the three higher portions of the astral body, and the
vibrations in those portions represent only good qualities.The practical effect of this is that
the man can build, into his Ego, that is, into his true self, nothing but good qualities. The evil
qualities which he develops are, from the point of view of the Ego, only transitory, and must be
thrown aside as the man advances, because he no longer has within him matter which can express
them.13

Development

It might perhaps have been thought that the causal body of a primitive man would be very small at
first; but this is not the case; his causal body is the same size as any other; it does at a later stage
increase in size, but not until it has first been vivified and filled with active matter.In the case of an
average man, there is a distinct increase in the content of the great ovoid film. A certain amount of
exceedingly delicate and ethereal colour now exists within it, though it is still less than half filled.
Something of the higher intellect is visible, and something of the power of devotion and unselfish
love. There is also a faint tint of that exceedingly delicate violet which indicates the capacity of love
and devotion turned towards the highest ideal, and also a faint hint of the clear green of sympathy
and compassion.

As soon as the man begins to develop in spirituality, or even higher intellect, a change takes place.
The real individual then begins to have a persisting character of his own, apart from that moulded in
each of his personalities in turn by training, and by surrounding circumstances. this character shows
itself in the size, colour, luminosity, and definiteness of the causal body, just as that of the
personality shows itself in the mental body, except that the higher vehicle is naturally subtler and
more beautiful.In the case of the spiritually developed man, an enormous change is noticed. the
glorious iridescent film is now completely filled with the most lovely colours, typifying the higher
forms of love, devotion and sympathy, aided by an intellect refined and spiritualised, and by

aspirations reaching ever towards the divine. Some of these colours have no place in the physical
spectrum.13

Unselfish Thought

High unselfish affection and devotion belong to the highest (atomic) astral sub-plane, and these
reflect themselves in the corresponding matter of the mental plane. They thus touch the causal
(higher mental) body, not the lower mental. This is an important point of which the student should
take especial note.The Ego, who resides on the higher mental plane, is thus affected by only
unselfish thoughts. Lower thoughts affect, not the Ego, but the permanent atoms. [this subject is not
addressed here on this website - see the referenced book].Consequently, in the Causal body there
would be gaps, not bad colours, corresponding to the lower feelings and thoughts.Selfishness, for
example would show itself as the absence of affection or sympathy: as soon as selfishness is
replaced by its opposite, the gap in the Causal body would be filled up.An intensification of the
coarse colours of the astral body representing base emotions, whilst finding no direct expression in
the causal body, nevertheless tends somewhat to dim the luminosity of the colours representing the
opposite virtues in the causal body. 6

The mental body is composed of only four types of essence, whereas the astral
[emotion/desire] and the physical are formed of seven types. 11 The mental body is
built of particles of the four lower sub-divisions of the mental world, ie., of mental
matter which corresponds to the four lower sub-divisions of astral matter, and to
solid, liquid, gaseous and etheric matter of the physical plane.
The three higher grades of mental matter are used to build the Causal, or Higher
Mental [which is expanded upon in Spiritual body page].
The mental body is the vehicle of the Thinker, who himself resides in the Causal body.
But while the mental body is intended eventually to be the vehicle of consciousness
on the lower mental plane, it also works on and through the astral and physical
bodies in all manifestations that are usually called the "mind" in ordinary waking
consciousness. The shape of the mental body is ovoid, [as are the astral and causal].
The matter of the mental body, however, is not evenly distributed throughout the
egg. In the midst of the ovoid is the physical body, which strongly attracts astral
matter: and in its turn the astral matter strongly attracts mental matter.
Consequently, by far the greater part of the matter of both astral and mental bodies
is gathered within the physical frame. To 'clairvoyant' sight, therefore, the mental
body appears as built of dense mist, of the shape of the physical body, and
surrounded by an ovoid of much finer mist. The portion of the mental body which
projects beyond the periphery of the physical body forms the mental 'aura'.
The size of both astral and mental bodies is the same as that of the causal body, or
more accurately, of the section of the causal body on the lower planes. Thus, unlike
the physical body, which has remained substantially the same size [for aeons], the
mental body grows in size as the man himself develops. 14
Thought Process
The sympathetic nervous system is mostly connected with the astral body, while the
cerebro-spinal system is more under the influence of the ego working through the
mental body.

The process described above may be elucidated a little further. Every particle in the
physical brain has its astral counterpart, and this in turn has its mental counterpart. If
then, we suppose, for the purposes of our examination, that the whole of the physical
brain be spread out so as to be one particle thick, we may further suppose that the
corresponding astral and mental matter is also laid out in layers in a similar manner,
the astral a little above the physical, the mental a little above the astral.
We thus have three layers of matter of differing density, all corresponding one to the
other, but not joined in any way except that here and there wires of communication
exist between the physical and the astral particles, and between the astral and
mental particles.
That would fairly represent the condition of affairs in the brain of the average man.
When, therefore such a man wants to send a thought down from the mental level to
the physical level, the thought - owing to many channels not being open - may have
to go out of its way, as it were, going laterally through the brain of mental matter
until it can find a way down, passing eventually through a [wire] not at all suited to it,
and then, when it reaches the physical level, having to move laterally again in the
physical brain before it meets the physical particles which are capable of expressing
it.
It is obvious that such a method is awkward and clumsy. We can thus understand why
it is that some people have no comprehension of mathematics or no taste for
music,art etc. The reason is that in the part of the brain devoted to that particular
faculty or subject the communications have not yet been opened up.
The particles of the mental body are in ceaseless motion. Moreover they are
constantly changing, the mental body automatically drawing to itself, from the
general storehouse, matter that can maintain the combinations already existing in it.
In spite of the intensely rapid motion of the mental particles among themselves, the
mental body has yet at the same time a kind of loose organisation. there are in it
certain striations which divide it more or less irregularly into segments, each of these
corresponding to a certain department in the physical brain, so that every type of
thought should function through its duly assigned portion. The mental body is as yet
so imperfectly developed in ordinary men, however, [as mentioned above] that there
are many in whom a great number of special departments are not yet in activity, and
any attempt at thought belonging to those departments has to travel round through
some inappropriate channel which happens to be fully open. The result is that
thought on those subjects, is for those people, clumsy and uncomprehending. That is
why some people have a head for mathematics and others are unable to perform a
simple mathematical process - why some people instinctively understand, appreciate
and enjoy music, while others do not know one tune from another.
Good thoughts produce vibrations of the finer matter of the body, which by its
specific gravity tends to float in the upper part of the ovoid: wheras bad thoughts,
such as selfishness and avarice, are always oscillations of the grosser matter, which
tends to gravitate towards the lower part of the ovoid. Consequently the ordinary
man who yields himself not infrequently to selfish thoughts of various kinds, usually
expands the lower part of his mental body, and presents roughly the appearance of
an egg with its larger end downwards. The man who has not indulged in those lower
thoughts, but has devoted himself to higher ones, tends to expand the upper part of
his mental body and therefore presents the appearance of an egg standing on its
smaller end. All such appearances, however, are only temporary, the tendency being
for the symmetry of the ovoid to re-assert itself by degrees. 14
When a man thinks of a concrete object - a book, house, landscape, etc - he builds a
tiny image of the object in the matter of his mental body. This image floats in the
upper part of that body, usually in front of the face of the man and about at the level
of the eyes. It remains there as long as the man is comtemplating the object, and
usually for a little time afterwards, the length of life depending upon the intensity and

the clearness of the thought. The form is quite objective and can be seen by another
person possessed of mental sight. If a man thinks of another person he creates a tiny
portrait in just the same way. 6
Colours
From a study of the colours and striations of a man's mental body, the 'clairvoyant'
can perceive his character and the progress he has made in his life.
The mental body is more or less refined in its constituents, according to the stage of
intellectual development at which the man has arrived. it is an object of great beauty,
the delicacy and rapid motion of its particles giving it an aspect of living, iridescent
light, and this beauty becomes an extraordinarily radiant and entrancing loveliness
as the intellect becomes mor highly evolved and is employed chiefly on pure and
sublime topics.
Every thought gives rise to vibrations in the mental body, accompanied by a play of
colour described as like the spray of a waterfall as the sunlight strikes it, raised many
degrees in colour and vivid delicacy. [A list of colours and their meanings are found
on the Emotion/Desire body page.]
Where aspirational thought exists it invariably shows itself in a beautiful little violet
circle at the top of the ovoid of the mental body, [eventually] it is a splendid glowing
cap of the most lovely colour imaginable.
Below it often comes the blue ring of devotional thought, usually rather a narrow one,
except in the case of the few whose religion is really deep and genuine.
Next to that there may be the much broader zone of affectionate thought, which may
be of any shade of crimson or rose-colour according to the type of affection which it
indicates.
Near the zone of affection, and frequently closely connected with it, there is found
the orange band, which expresses proud and ambitious thought.
Again in intimate relation with pride comes the yellow belt of intellect, commonly
divided into two bands, denoting respectively the philosophical and the scientific
types of thought. The place of this yellow colour varies much in different men;
sometimes it fills the whole of the upper part of the egg, rising above devotion and
affection, and in such a case pride is generally excessive.
Below the group just described, and occupying the middle section of the ovoid, is the
broad belt devoted to concrete shapes - the part of the mental body from which all
ordinary thought-forms issue. [these will be described later]
The principal colour here is green, shaded often with brown or yellow, according to
the disposition of the person.
There is no part of the mental body which varies more widely than this. Some people
have their mental bodies crowded with a vast number of concrete images, whereas
others have only a few. In some they are clear and well outlined, in others they are
vague and hazy to the last degree; in some they are classified, labelled and arranged
in the most orderly fashion, in others they are not arranged at all, but are left in
hopeless confusion.
In the lower parts of the ovoid come the belts expressing all kinds of undesirable
thoughts. A kind of muddy precipitate of selfishness often fills the lower third, or even
half, of the mental body, and above this is sometimes a ring portraying hatred,
cunning or fear. Naturally, as a man develops, this lower part vanishes, the upper
part gradually expanding until it fills the whole body [as shown in Man visible and
Invisible]
The general rule is, the stronger the thought, the larger is the vibration; the more
spiritual and unselfish the thought the higher or more rapid is the vibration. strength
of thought produces brilliancy, spirituality produces delicacy of colour. 14
Thought forms

The principles which underlie the production of all thought-emotion forms are:1. Colour is determined by the quality of the thought or emotion.
2. Form is determined by the nature of the thought or emotion.
3. Clearness of Outline is determined by the definiteness of the thought or emotion.
The life period of a thought-form depends upon (1) its initial intensity; (2) the
nutriment afterwards supplied to it by a repetition of the thought, either by the
generator or by others. Its life may be continually reinforced by this repetition, a
thought which is brooded over acquiring great stability of form. So again thoughtforms of similar character are attracted to and mutually strengthen each other,
making a form of great energy and intensity.
Furthermore, such a thought-form appears to possess instinctive desire to prolong its
life and will react on its creator, tending to evoke from him renewal of the feeling that
created it. It will react in a similar, though not so perfect manner on any others with
whom it may come into contact.
The colours in which thought-forms express themselves are identical with the colours
in the [emotional] aura.
The brilliance and depth of the colours are usually a measure of the strength and the
activity of the feeling. 6
Each thought-form is a temporary entity. It resembles a charged battery, awaiting an
opportunity to discharge itself. Its tendency is always to reproduce its own rate of
vibration in the mental body upon which it fastens itself, and so to arouse in it, a like
thought. If the person at whom it is aimed happens to be busy or already engaged in
some definite train of thought, the particles of his mental body are already swinging
at a certain determinate rate, and cannot for the moment be affected from without.
In that case the thought-form bides its time, hanging about its object until he/she is
sufficiently at rest to permit its entrance; then it discharges itself upon them, and in
the act ceases to exist.
The self-centred thought behaves in exactly the same way with regard to its
generator and discharges itself upon him when the opportunity offers. If it be an evil
thought, he generally regards it as the suggestion of a tempting demon, whereas in
truth he tempts himself. Usually each definite thought creates a new thought-form;
but if a thought-form of the same nature is hovering round the thinker, under certain
circumstances a new thought on the same subject, instead of creating a new form,
coalesces with and strengthens, the old one, so that by long brooding over the same
subject a man may sometimes create a thought-form of tremendous power. If the
thought be a wicked one, such a thought-form may become a veritable evil influence,
lasting perhaps for many years, and having, for a time all the appearance and powers
of a real living entity. w1
For our present purpose we may classify thought-forms into three kinds:
1. Those connected solely with their originator.
2. Those connected with another person.
3. Those not definitely personal.
If a mans thought is about himself, or based on a personal feeling, as the vast
majority of thoughts are, the form will hover in the immediate neighborhood of its
generator. At any time then, when he is in a passive condition, his thoughts and
feelings not being specifically occupied, his own thought-form will return to him and
discharge itself upon him. In addition, each man also serves as a magnet to draw
towards himself the thought-forms of others similar to his own, thus attracting
towards himself reinforcements of energy from outside. People who are becoming

sensitive have sometimes imagined, in such cases, that they have been tempted by
the 'devil', whereas it is their own thought-desire forms which are the case of the
'temptation.' Long brooding over the same subject may create a thought-form of
tremendous power. Such a form may last for many years and have for a time all the
appearance and powers of a real living entity.
Most men move through life enclosed literally within a cage of their own building,
surrounded by masses of forms created by their habitual thoughts. One important
effect of this is that each man looks out upon the world through his own thoughtforms, and thus sees everything tinged by them.
Thus a man's own thought-forms re-act upon him, tending to reproduce themselves
and thus setting up definite habits of thought and feeling, which may be helpful if of
a lofty character, but are often cramping and a hindrance to growth, obscuring the
mental vision and facilitating the formation of prejudice and fixed moods or attitudes
which may develop into definite vices.
"Man is continually peopling his current in space with a world of his own, crowded
with the offspring of his fancies, desires, impulses and passions." These thoughtforms remain in his aura, increasing in number and intensity, until certain kinds of
them so dominate his mental and emotional life that the man rather answers to their
impulse than decides anew: thus are habits, the outer expression of his stored up
force, created, and thus is character built.
Moreover, as each man leaves behind him a trail of thought-forms, it follows that as
we go along a street we are walking amidst a sea of other men's thoughts. If a man
leaves his mind blank for a time, these thoughts of others drift through it: if one
happens to attract his attention, his mind seizes upon it, makes it its own,
strengthening it by the addition of its force, and then casts its out again to affect
somebody else. A man therefore, is not responsible for a thought which floats into his
mind, but he is reponsible if he takes it up, dwells upon it, and then sends it out
again, strengthened.
The vast majority of thought-forms are simply copies or images of people or other
material objects. They are formed first within the mental body and then pass
outwards and remain suspended before the man. This applies to anything about
which one may be thinking: persons, houses, landscapes, or anything else.
A painter, for example, builds out of the matter of his mental body a conception of his
future picture, projects it into space in front of him, keeps it before his 'minds's eye',
and copies it. This thought- and emotion-form persists and may be regarded as the
unseen counterpart of the picture, radiating out its own vibrations and affecting all
who come within its influence.
Similarly a novelist builds in mental matter images of his characters, and then, by his
will, moves these puppets from one position or grouping to another, so that the plot
of the story is acted out before him.
Considered in the mass[es], it is easy to realise the tremendous effect that these
thought-forms or artificial elementals have in producing national and race-feelings,
and thus in biasing and prejudicing the mind: for thought-forms of a similar kind have
a tendency to aggregate together and form a kind of collective entity. We see
everything through this atmosphere, every thought is more or less refracted by it,
and our own astral bodies are vibrating in accord with it. As most people are
receptive rather than initiative in their nature, they act almost as automatic
reproducers of the thoughts which reach them, and thus the national atmosphere is
continually intensified. This fact obviously explains many of the phenomena of crowdconsciousness.
The influence of these aggregated thought-forms extends still further. Thought-forms
of a destructive type act as a disruptive agent and often precipitate havoc on the
physical plane, causing "accidents", natural convulsions, storms, earthquakes, floods,

or crime, disease,social upheavals and wars. 6

Thought type
All these which have been described are the ordinary unpremeditated thoughts of
man. A man can make a thought-form intentionally, and aim it at another with the
object of helping him. This is one of the lines of activity adopted by those who desire
to serve humanity. A steady stream of powerful thought dircted intelligently upon
another person may be of the greatest assistance to him. A strong thought-form may
be a real guardian angel, and protect its object from impurity, from irritability or from
fear.
An interesting branch of the subject is the study of the various shapes and colours
taken by thought-forms of different kinds. The colours indicate the nature of the
thought, and are in agreement with those which we have already described as
existing in the bodies. The shapes are of infinite variety, but are often in some way
typical of the kind of thought which they express.
Every thought of definite character, such as a thought of affection or hatred, of
devotion or suspicion, of anger or fear, of pride or jealousy, not only creates a form
but also radiates an undulation. The fact that each one of these thoughts is
expressed by a certain colour indicates that the thought expresses itself as an
oscillation of the matter of a certain part of the mental body. This rate of oscillation
communicates itself to the surrounding mental matter precisely in the same way as
the vibration of a bell communicates itself to the surrounding air.
This radiation travels out in all directions, and whenever it impinges upon another
mental body in a passive or receptive condition it communicates to it something of its
own vibration. This does not convey a definite complete idea, as does the thoughtform, but it tends to produce a thought of the same character as itself. For example,
if the thought be devotional its undulations will excite devotion, but the object of the
worship may be different in the case of each person upon whose mental body they
impinge. The thought-form on the other hand, can reach only one person, but will
convey to that person (if receptive) not only a general devotional feeling, but also a
precise image of the Being for whom the adoration was already felt.
Any person who habitually thinks pure, good and strong thoughts is utilizing for that
purpose the higher part of his mental body - a part which is not used at all by the
ordinary man, and is entirely undeveloped in him. Such a one is therefore a power for
good in the world, and is being of good use to all his neighbours who are capable of
any sort of response. For the vibration which he sends out tends to arouse a new and
higher part of their mental bodies, and consequently to open before them altogether
new fields of thought.
It may not be exactly the same thought as that sent out, but it is of the same nature.
The undulations generated by a man thinking of Theosophy [for example] do not
necessarily communicate Theosophical ideas to all those around him; but they do
awaken in them more liberal and higher thought than that to which they have before
been accustomed. On the other hand, the thought-forms generated under such
circumstances, though more limited in their action than the radiation, are also more
precise; they can affect only those who are to some extent open to them, but to them
they will convey definite Theosophical ideas. w1
Food and Drugs
In view of the fact that the seven grades of mental matter correspond respectively to
the seven grades of physical (as well as to those of astral) matter it would seem that
the mental body would be more especially affected by the physical solids, liquids,
gases and ethers, ie., by the four lower orders of physical matter.) it will of course, be
clear to the student that a mental body composed of the coarse varieties of mental

matter will respond to the coarser types of thought more readily than to the finer
varieties.
Coarse food and drink tend to produce a coarse mental body. Flesh foods, alcohol and
tobacco are harmful to physical, astral and mental bodies. The same applies to nearly
all drugs.
Furthermore, a body fed on flesh and alcohol is especially liable to be thrown out of
health by the opening up of the higher consciousness; nervous diseases in fact, are
partly due to the fact that the higher consciousness is trying to express itself through
bodies clogged by flesh-products and alcohol.
Dirt of all kinds is often more objectionable in the higher worlds than in the physical.
Thus for example, the mental and astral counterparts of the waste matter which is
constantly being thrown off by the physical body as invisible perspiration are of the
most undesirable character.
Loud, sharp or sudden noises should, as far as possible, be avoided by any one who
wishes to keep his astral and mental bodies in order. The cumulative effect of noise
on the mental body is a feeling of fatigue and inability to think clearly.
7th Sub-plane
The ordinary person uses matter of the seventh or lowest [mental] sub-plane only;
that being very near to the astral plane, all his thoughts are coloured by reflections
from the astral or emotional world. Very few people can as yet deal with the sixth
sub-plane [this is from a book dated 1926]; great scientific men certainly use it a
good deal but unfortunately they mingle it with the matter of the lowest sub-plane
and then become jealous of other peoples' discoveries and inventions. The matter of
the fifth sub- plane is much more free from the possibility of astral entanglement with
astral vibrations. 14

tma Body
Sanskrit Name = agama (inaccesible) 4 , also called Brahmaloka, Nirvna and the
Triple Spirit
Even at the atmic level, there is a sheath of some sort for the spirit, for in one sense
it seems as though it were an atom, and yet in another it seems to be the whole
plane. the man feels as if he were everywhere, but could focus anywhere within
himself, and wherever for a moment the outpouring of force diminishes, that is for
him a body. The Masters nirvanic or atmic consciousness is a kind of point, which yet
includes the entire plane. He can bring that point down through several planes and
spread it out like a kind of bubble. On the outside of that huge sphere are all the
causal bodies, which He is trying to affect, and He, filling the sphere, appears all in all
to each individual. 13
There are two kinds of time: our time and Gods time; two at least, but probably many
more; for while we know something of our own capacity, we have no means of
gauging the divine capacity. Our consciousness is a point, moving ever from the past
to the future, and we give the name of the present to the dividing moment which
divides the two; but this present is an illusion; it is evanescent - a mere knife edge.
Even while we think of that moment, it has already become the past, and another
moment to us the present.

Our consciousness moves along a certain line - say, for the sake of illustration, from
south to north. Our memory includes more or less accurately that part of the line
over which we have already passed, but not that which still lies before us; and we
usually regard what we call the past as irrevocable, whereas we recognize that we
possess a certain amount of power to mold our future. That is because we think that
the point which is our consciousness has already moved along a certain line which
cannot now be altered; but that its future movements may to some extent be
controlled, since to us it appears that the events of the future have not yet
happened. It is true that they have not yet happened to us; perhaps it would be truer
to say that we have not yet come to them. It will help us if we can grasp the idea that
we are not in reality that point of consciousness - or rather we are much more than
that. We are the whole line, and the point of consciousness is passing from one part
of ourselves to another part which is equally ourselves. It is within our possibilities to
awaken the whole of ourselves, to be conscious of ourselves as a line and not merely
as a point; and when we have succeeded in reaching that, we have transcended the
delusion of our kind of time, for the past and the future lie simultaneously before us.
Take the analogy of a railway train, which we may suppose to be running from south
to north. We move along that line and at any given moment we see what is visible
from the particular point at which we happen to be. We remember as much as we
have observed of the scenery through which we have passed; but we are ignorant of
the scenery which lies before us, if it is our first journey along the line. We know ,
however, that the whole railway exists all the time, and that objects which we see in
succession are really simultaneously in existence, and it is not difficult for us to
imagine a condition in which, by being simultaneously present at every point, we
could have the whole panorama before us at the same time. By climbing a high
mountain or ascending in balloon we could to some extent realise this idea, except
that in that case the point of view would be entirely changed and so the analogy
would be imperfect. But we still have to realise that there is quite another motion
going on - one of which we are, normally, entirely unconscious. We may typify this by
a lateral motion of the line - say from west to east. So that if we suppose all this
motion to be taking place in a square, it would seem to us that our evolution
consisted in a northward movement in a line parallel to the side of the square, and to
attain the northern side would seem the end and the object of that evolution. Yet the
real goal is all the while, not the northern side but the north-east corner, and there is
another time moving at right angles to our time, which carries our past and our
future with it just as surely as that fleeting illusion which we call our present. In the
analogy of the railway, this time is typified by the rotation of the earth, which is all
the while carrying the whole railway (with our train upon it) from west to east, though
of this we know nothing by our physical sensations. That other time is Gods time; and
in that time what we call our past is not irrevocable, but is constantly changing,
though always in the direction of improvement, or evolution.It may be said that the
events of the past may not be changed; but that statement is after all an assumption.
The important events of the past are our contacts with other egos, our relations with
them; and these relations are being changed, whether we know it or not; for they are
in this direction at right angles to what we call time, which at present we are unable
to appreciate. But just as it is now possible for us to become conscious all along our
line instead of only at one point of it, so will it in the far away future be possible for us
to acquire a consciousness which shall contain the whole square - a consciousness
equivalent to that which now seems to us the Divine Consciousness. Probably then
the whole process will be repeated, and we shall find that the whole square is moving
at right angles to itself; but it is better to try to grasp one facet of the idea at a time.
In the same way as our railroad is not only being carried round from west to east as
the earth rotates upon its axis, but it is also being carried through space at a far
swifter rate as the earth revolves round the sun; and it has yet again an additional

and quite different motion as the whole solar system revolves in its incalculable orbit
round some far greater central sun. 19
Nirvana.
The entry into it is utterly bewildering, and it brings as its first sensation an intense
vividness of life, surprising even to him who is familiar with the yogi plane. The
surprise has been his before, though in a lesser measure, whenever he mounted for
the first time from one plane to another. Even when we rise first in full and clear
consciousness from the physical plane to the astral, we find the new life to be so
much wider than any that we have hitherto known that we exclaim: I thought I knew
what life was, but I have never known before! When we pass into the mental plane,
we find the same feeling redoubled; the astral was wonderful, but it was nothing to
the mental world. When we pass into the higher mental plane, again we have the
same experience. At every step the same surprise comes over again, and no thought
beforehand can prepare one for it, because it is always far more stupendous than
anything that we can imagine, and life on all those higher planes is an intensity of
bliss for which no words exist.
Try to imagine the whole universe filled with and consisting of an immense torrent of
living light, and in it a vividness of life and an intensity of bliss beyond all description,
a hundred thousand times beyond the greatest bliss of heaven. At first we feel
nothing but bliss; we see nothing but the intensity of light; but gradually we begin to
realize that even in this dazzling brightness there are brighter spots nuclei, as it
were which are built of the light because there is nothing but the light, and yet
through them somehow the light gleams out more brightly, and obtains a new quality
which enables it to be perceptible upon other and lower planes, which without this
would be altogether beneath the possibility of sensing its effulgence. And by degrees
we begin to realize that these subsidiary suns are the great Ones, that these are
Planetary Spirits, Great Angels, Karmic Deities, Buddhas, Christs and Masters, and
that through Them the light and the life are flowing down to the lower planes.
Let me try to put my visions [into words]. I look upon the world, and I see our Lord
the Sun expressed in myriad suns. Each monad I perceive to be a Sun in miniature.
The Sun Divine throws off spark-suns charged with all His attributes. The process of
evolution begins, and these sparks burst into color, or rather gradually. unfold in
terms of color; rainbows with sun-hearts, or nuclei or centers.God's Light thus
imprisoned in form begins its long pathway of transcending form, thus acquiring selfconsciousness. Every atom of light is an atom of unconscious Divinity, slowly but
surely fulfilling the will of the Sun that it shall become unfolded into self-conscious
Divinity. Every atom is a Sun unconscious, and shall become a Sun self-conscious.
And the Sun-Light, which is the Light that is free, shines upon the Sun-Light, which is
the Light imprisoned; Light the wanderer in the darkness, until the Light within and
the Light without blend into a perfect whole, earth-light kissing Heaven-Light and
becoming Sun-Light. Bathed in the Lightning-standing-still which is Nirvana, I
perceive the imprisoned lightnings in all things. I perceive the Light which is dull
the savage; the Light which is bright the man evolved; the Light which is glory
the Superman, the Master. I see color everywhere in process of transmutation, of
glorification, of transcendence. There is no blackness anywhere in the sense of a
negation of Light. God said: Let there be Light. And there was and is light
everywhere. His Light shineth even in our darkness. And as before I might express
my vision in terms of sound, of music, in terms of gloriously growing forms. For, as
time passes, I begin to perceive that while my first impression found instant
expression in the word Light, and specially in the phrase Lightning-standing-still, I
now know that this Light conception is but a quality of Nirvana, an aspect, a facet of
the diamond sphere. In truth, Nirvana is an essence of things and a flower of things.
Nirvanas Effect on Our Perception of Life
in the Physical World --

Nirvana may be described as another world, another plane of existence, but people
can achieve Nirvanic consciousness while still living in a physical body. describes how
he lives in a physical body during the day, yet rises up to Nirvanic consciousness at
night, while his physical body is asleep:
Evening after evening I have shaken myself free from the shackles of the lower
bodies and I have roamed in splendid regions, climbing from peak to peak of
consciousness, standing on great summits of Buddhic and Nirvanic bliss. Morning
after morning I return from these cherished pilgrimages and assume again the
vestures of what now seems to be a prison-life. Plunge again and again I must into
these shadow-worlds [the physical world], groping my way about, amidst confusion
and clashing sounds of discord and of strife. Great is the strain of continual
readjustment, and of the constant contrast between the Peace above and the War
beneath. Are there no prospects of release? May I not let the lower worlds go? Have I
not done with them? If I may leave them for the time, may I not leave them for all
time? True, I am not unhappy, for there is work to do, and the Wardens of the Gates
of the lower worlds are kindly. But at times I long for Nirvana unbroken by these
constant descents into what seem to be the dungeons of life. I seem so terribly shut
off from the wonders I know in the higher worlds, the glorious worlds within, with a
sunshine and freedom in such vivid contrast with the darkness and restriction of
these lower spheres....
-- Nirvana is not Annihiliation -It has been said that Nirvana is annihiliation, the disappearance of the very essence
of our being. Theosophy teaches the opposite. Nirvana is seen as an increase in our
abilites, not a decrease. One author described Nirvana as fullness, not emptiness:
So often the expressions used [to describe Nirvana] may seem to indicate a void. If
you think of it as fullness, you will realise that the consciousness expands more and
more, without losing utterly the sense of identity; if you could think of a center of a
circle without a circumference, you would glimpse the truth
-- Nirvana as the Removal of Separateness -It had been said that, one of the most important aspects of our life here in the
physical world is the sense of separateness that we have. us that sense of
separateness will disappear in Nirvana. We will be able to experience first-hand what
it is like to be another person or object.
describes the sense of universal consciousness, the senseof being one with all:
It seems to me also that I am in constant contact with all outside me. This is
probably a way of putting the fact that I am conscious on the plane of Universal
consciousness, on which time and space are non-existent. An act of consciousness
and I contact whatever I desire to contact. It is not a question of going anywhere, of
projection, but rather of tuning, and not even of tuning, but rather of attending. The
act of attention makes the contact.

The Energy Bodies In Their

Common Unhealthy State.
The Unseen State of
Most People Revealed.
When perceived with a full range of supersensory perception each of us is an
amazingly beautiful display of light, color, and energy. We are all divine beings of
light! At the same time, our current time period subjects us to a variety of stresses
that take their toll on our energy health. Since perception of these effects of stress is
just beginning to awaken in most people, various deleterious conditions tend to
accumulate in our nonphysical energy bodies without us knowing it. Over time such
deleterious conditions of energy health become what is considered "normal" and are
taken for granted. We forget the purity and wholeness that we had as a child, before
such conditions accumulated.
The above image reveals conditions that are common for most people to have
without them knowing it. Some people are beginning to sense that such conditions
exist. Some people look better, some people look worse. Whatever conditions are
present, they can be resolved.
While physical hygiene; taking baths, showers, etc.; is normal practice today,
energetic hygiene is not. Who ever taught us to clean our Etheric Body, Emotional
Body, or Mental Body? Imagine if you never took a bath or shower your entire life.

Perhaps that is the case on energetic levels. Perhaps this is the case for nearly
everyone.
The dark accumulations that appear on the physical body of the above image are not
actually on the physical level. They are dense thought and emotional energies that
have accumulated. They create blockages to vital/etheric health. These blockages
can also accumulate in chakra energy centers. When this happens, internal organs
and glands can be weakened. Blockages in the chakra energy centers can interfere
with healthy mental and emotional functioning as well.
These accumulated dense energies also create weak areas in the Etheric/Vital Body
that can then create holes in the etheric aura. Other causes of etheric holes are:
traumas, many common electromagnetic appliances such as leaky microwave ovens
and cellular phones, magnets, electric blankets, excess alcohol, certain drugs. These
holes leak vital energies and allow unhealthy energies to get in from the
environment.
The Emotional/Astral Body has accumulated darker colored energies, especially in the
lower half of the aura. These are accumulated and sometimes deeply suppressed
negative emotions.
The Emotional/Astral Body also has holes with vital energies (red streams) leaking
out. Such holes are very common and can be caused by emotional loss, arguments,
past trauma, excess alcohol, certain drugs. When Emotional/Astral holes are present,
there is a lack of natural protection from negative emotional energies in the
environment.
A long crack stretches from the upper right corner to the lower left corner. These are
very common and are the result of some past trauma. The red energies along it are
emotionally reactive patterns associated with the past event.
In the Mental/Intellectual Body there are generally horizontal zigzagging black and
gray lines that are patterns of judgment and suppression. These interfere with
accepting one's self and life, and living life to its fullest.
The black little tornados in the Mental/Intellectual Body are repetitive negative
thoughts.
The gray stains in the Mental/Intellectual Body are negative thought energies that
have accumulated.
The black slices in the Causal/Soul Body are not negative accumulations but rather
vacancies - areas or types of consciousness that need to be developed. This is the
fundamental cause of all the other deleterious conditions - the need for more
consciousness. If you have sufficient consciousness, you can handle any kind of
stressful experience with ease and remain free of any negative effects.
The above is just a sampling of various common deleterious conditions that can be
perceived with a full range of supersensory abilities. There are a wide variety of other
conditions that can also be seen in people, that are unique to each person.

The Etheric/Vital Body

Function:
The Etheric Body gives vitality, health, life and organization to the Physical Body. It

attunes our consciousness to the principle of Energy. It steps energies from the
higher bodies down into our physical consciousness.
Range of Consciousness:
An awareness of various types of subtle energy moving through the Physical Body
and in the environment. Subtle/etheric energy can be seen as well as felt.
Form/Structure:
The Etheric Body is the subtle level of the Physical Body. It is composed of various
energies such as electromagnetic, chi, prana, ki, vitality, etc. It is also composed of
subatomic particles, the finest of which are quarks.
It glows overall with color variations in the range of blue to violet to silver.
The Etheric Body has a figure form in the same shape as the Physical Body. This
figure form is made of numerous energy channels called nadis or meridians. There
are seven major energy centers, called chakras, that are connected to the endocrine
glands and process seven main types of consciousness. There are 21 minor energy
centers and many smaller energy centers.
The Etheric Body has two auric layers. The first extends about one foot from the
Physical Body. The second extends about three or more feet from the Physical Body.
Each auric layer has luminous string-like hairs that radiate out and always move in
wave like motions. From the inner body, sparkles of vitality move outwards.
How Awakened:
Awareness of the Etheric Body and the etheric universe is awakened by do practices
such as pranayama,

The Astral/Emotional Body

Function:
The Astral Body gives you the ability to have desires, emotions, imagination, and
psychic abilities. To thought it lends power which is essential for effective action and
manifestation.
Range of Consciousness:
Astral consciousness includes the full range of emotions from fear, hate, and sorrow
to love, happiness, and ecstasy
It also includes the full range of desire from totally selfish and destructive desire to
common personal desire to high spiritual aspiration to selfless serviceful desire.
Astral experiences include dreams, fantasies, out of body experiences, near death
experiences, hallucinations, imagination, and visions.
The five astral senses are: Clairaudiance (astral hearing), Psychometry (astral
touch/feeling), Clairvoyance (astral sight), Imagination (astral equivalent of taste),
and Emotional Idealism (astral equivalent of smell).
Astral consciousness and the Astral Universe includes anything imaginable, from the
worst possible hells to the most glorious heavens. The Astral Universe contains an
astral replica of the higher universes. It is filled with imagery, feeling, and above all a
personal point of view
Form/Structure:
The Astral Body has a figure form in the shape of the Physical Body and an aura
usually in an ovoid shape pointed at both ends. The aura extends about 4 to 9 feet

from the Physical Body. It has 7 major energy centers, 21 minor energy centers, and
many smaller centers, just like the etheric body.
It is constantly changing color, dark to brilliant colors depending upon your mood.
It has a total of 4 spatial dimensions. (For more information about this go to
How Awakened:
Astral/Emotional consciousness is primarily awakened through the stimulation of
desire.
Awareness of the Astral Universe is awakened by meditation, psychic development
techniques, out of body (astral) travel techniques, shamanic practices, lucid
dreaming, drugs - especially psychedelics, certain pranayama practices, certain types
of trauma, biochemical imbalances, and certain types of energetic stimulation.

The Atmic Body

Function:
The Atmic Body is the vehicle of identification with the One-Life the enlivens as well
as observes and acts through every living being and creature on planet earth.
It is the vehicle through which perfect self-mastery is attained.
Range of Consciousness:
Atmic consciousness is undifferentiated awareness - identification, not with
individuality, not with groups of beings, but with all pervading life itself.
If there is a strong sense of individuality, then it is not a pure Atmic state but rather a
reflection of it in Mental or Astral levels.
The feeling of Atmic consciousness is that of pure equanimity, a complete
transcendence of both pain and bliss, completely unbiased and equanimous towards
all - extremely intense peace.
The Atmic 5 senses are: Beatitude (the Atmic ability to hear the sound or vibration
that creates the form of anything and everything on all levels up to the Atmic), Active
Service (the Atmic feeling sense of the ever unfolding need of creation), Realization
(the Atmic ability to see the truth), Perfection (Atmic taste that leads to the heart of
one's nature), Perfected Knowledge (Atmic smell that guides a being to its source, its
true home).
Atmic consciousness is also characterized by omnipotence, an extreme power of will
that makes nearly all possible. Atmic consciousness incarnates the will aspect of
Deity.
Form/Structure:
The Atmic body is a radiation from a central point that is unified with the One-Life
that envelopes and surrounds the earth; animating, perceiving through, acting
through all living creatures on all levels of existence (Buddhic, Manasic, Causal,
Mental, Astral, Etheric, Physical) on the earth.
How Awakened:
Atmic consciousness is awakened through specific meditation practices.

Buddhic Consciousness
The student will scarcely need to be told that all description of buddhic consciousness
is necessarily and essentially defective. It is impossible in physical words to give
more than the merest hint of what the higher consciousness is, for the physical brain
is incapable of grasping the reality.
It is difficult enough to form a conception even of astral plane phenomena, there
being four dimensions in the astral world. In the buddhic world there are no less than
six, so that the difficulties are enormously enhanced.
There is an ingenious diagram (for which the [author] is indebted to the unknown
designer) reproduced below, which illustrates graphically the fundamental difference
between the buddhic plane and all the planes below it.
The diagram [Unity in Diversity] is seen to consist of a number of spikes or spokes
which overlap at a certain point. That point of overlap is the beginning of the buddhic
plane. The tips of the spokes represent the physical consciousness of men: they are
separate and distinct from one another. Passing up the spokes towards the centre, we
see that the astral consciousness is a little wider, so that the consciousness of
separate men approach a little nearer to one another. The lower mental
consciousnesses approach still more nearly to one another, whilst the higher mental
consciousnesses, at their very highest level, meet at the point where the buddhic
consciousness commences.
It will now be seen that the buddhic consciousness of each individual and separate
"man," overlaps that of the other separate consciousnesses on either side of him. The
illustration is the "overlapping" aspect of buddhic consciousness, where a sense of
union with others is experienced.
As the consciousness rises still further up into the higher plane, it will be seen that it
overlaps those on either side of it more and more, until eventually, when the "centre"
is reached, there is practically a complete merging of consciousness. Nevertheless
each separate spoke still exists and has its own individual direction and outlook.
Looking out towards the lower worlds, each consciousness looks in a different
direction: it is an aspect of the one central consciousness. Looking inwards, on the
other hand, these diverging directions all meet together, and become one with one
another.
The sense of union is characteristic of the buddhic plane. On this plane all limitations
begin to fall away, and the consciousness of man expands until he realises, no longer
in theory only, that the consciousness of his fellows is included within his own, and he
feels and knows and experiences, with an absolute perfection of sympathy, all that is
in them, because it is in reality a part of himself.
On this plane a man knows, not by mere intellectual appreciation, but by definite
experience, the fact that humanity is a brotherhood, because of the spiritual unity
which underlies it all, though he is still himself, and his consciousness is his own. 13
With the buddhic faculty it is no longer necessary to collect facts from outside, but
one plunges into the consciousness of anything, whether it be mineral, plant or deva,
etc., and understands it from inside. pg 318 Causal body 13
A selfish man could not function on the buddhic plane, for the very essence of that
plane is sympathy and perfect comprehension, which excludes selfishness. There is a
close connection between the astral and the buddhic bodies, the astral being in some
ways a reflection of the buddhic. But it must therefore be supposed that a man can
leap from the astral consciousness to the buddhic, without developing the
intervening vehicles. The sense of personal property in qualities and in ideas is
entirely lost, because we see that these things are truly common to all, because they

are part of the great reality which lies equally behind all. Hence personal pride in
individual development becomes an utter impossibility, for we now see that personal
development is but as the growth of one leaf, among the thousands of leaves on one
tree, and the important fact is not the size or shape of that particular leaf, but its
relation to the tree as a whole; for it is only of the tree as a whole that we can really
predicate permanent growth. We have ceased altogether to blame others for their
differences from ourselves: instead we simply note them as other manifestations of
our own activity, for now we see reasons which before were hidden from us. Even the
evil man is seen to be part of ourselves - a weak part; so our desire is not to blame
him, but to help him by pouring strength into that weak part of ourselves, so that the
whole body of humanity may be vigorous and healthy. Thus when a man rises to the
buddhic plane, he can gain the experience of others; hence it is not necessary for
every Ego to go through every experience, as a separate individual. If he did not want
to feel the suffering of another, he could withdraw: but he would choose to feel it,
because he wants to help. He enfolds in his own consciousness one who is suffering,
and although the sufferer would know nothing of such enfoldment, yet it will, to a
certain extent, lessen his sufferings. On the buddhic plane there is a quite new
faculty, having nothing in common with faculties on the lower planes. For a man
recognises objects by an entirely different method, in which external vibrations play
no part. The object becomes part of himself, and he studies it from the inside instead
of the outside. With such a method of apprehension, it is clear that many familiar
objects become entirely unrecognisable. Even astral sight enables one to see objects
from all sides at once, as well as from above and below: adding to that the further
complication that the whole inside of the body is laid out before us, as though every
particle were placed separately upon a table: adding to that again the fact that, while
we look at these particles, we are yet at the same time within each particle, and are
looking through it, it is apparent that it becomes impossible to trace any resemblance
to the object which we knew in the physical world. Whilst the intuition of the Causal
Body recognises the outer, the intuition of buddhi recognises the inner. Intellectual
intuition enables one to realise a thing outside oneself: with buddhic intuition one
sees a thing from inside. Thus if, when working in the causal body, we want to
understand another person, in order to help him, we turn our consciousness upon his
causal body, and study its peculiarities; they are quite well marked, plainly to be
seen, but they are always seen from without. If, wanting the same knowledge, we
raise our consciousness to the buddhic level, we find the consciousness of the other
man as part of ourselves. We find a point of consciousness which represents him - we
might call it a hole rather than a point. We can pour ourselves down that hole, and
enter into his consciousness, at any lower level that we wish, and therefore can see
everything precisely as he sees it - from inside him instead of from outside. It will
easily be understood how much that lends itself to perfect understanding and
sympathy.
If, here and now, a hundred of us could simultaneously raise our consciousness into
the buddhic world, we should all be one consciousness, but to each man that
consciousness would seem to be his own, absolutely unchanged, except that now it
included all the others as well. 13
A students experience of Buddhic consciousness
....he described a sensation of actually rising through space; he found what he
supposed to be the sky like a roof barring his way, but the force of his will seemed to
form a sort of cone in it, which became a tube through which he found himself
rushing. He emerged into a region of blinding light which was at the same time a sea
of bliss so overwhelming that he could find no words to describe it. It was not in the
least like anything that he had ever felt before; it grasped him as definitely and
instantaneously as a giant hand might have done, and permeated his whole nature in

a moment like a flood of electricity. It was more real than any physical object he had
ever seen, and yet at the same time so utterly spiritual. It was as though God had
taken me into Himself and I felt His life running through me

The thirty-six principles of existence according to Tantra.

The Secret of Embodiment
Buddhi = higher mindAhamkara = ego functionManas = lower mindIndriya = sensory
capacityTanmatra = subtle elementBhuta = material element

Universal Principles
Shiva
(the Benevolent) - the masculine or consciousness aspect of the ultimate bipolar
Reality

Shakti
(Power) - the feminine or power aspect of the ultimate bipolar Reality, which polarizes
Consciousness into"I"
(aham)
and "this"
(idam),
or subject and object, butwithout separating them dualistically
Sadakhya
(That which is named Being
[sat])
Sada-Shiva
(Ever-Benevolent) - the transcendental will
(iccha)
that recognizes and affirms "I am this," with the emphasis still onthe subjective "I"
rather than the objective "this" of theuniversal bipolar One
Ishvara
(Lord) - the Creator, corresponding to the realization of "this I am," subtly
emphasizing the objective side of the One and thereby setting the stage for cosmic
evolution
Sad-Vidya
(Knowledge of Being) or
Shuddha-Vidya
(PureKnowledge) - the state of balance between the subjectiveand the objective,
which are now clearly distinguishablewithin the One

Principles of Materiality
Akasha-Bhuta
(Element of Ether) - the principle of vacuityproduced from the subtle element of
sound.
Vayu-Bhuta
(Element of Air) - the principle of motility produced from the subtle element of touch
Agni-Bhuta
(Element of Fire) - the principle of formationproduced from the subtle element of
sight
Apo-Bhuta
(Element of Water) - the principle of liquidityproduced from the subtle element of
taste3
Prithivi-Bhuta
(Element of Earth) - the principle of solidityproduced from the subtle element of smel

The Five Subtle Elements (Tanmatra):

Shabda-Tanmatra
(Subtle Element of Sound) - the potentialfor auditory perception
Sparsha-Tanmatra
(Subtle Element of Touch) - the potentialfor tactile perception
Rupa-Tanmdtra

(Subtle Element of Sight) - the potential forvisual perception

Rasa-Tanmatra
(Subde Element of Taste) - the potential forgustatory perception
Gandha-Tanmatra
(Subtle Element of Smell) - the potentialfor olfactory perception
The Five Powers of Conation
Vac
(Speech) - the faculty of communication
(Hand) - the faculty of manipulation
Pada
(Foot) - the faculty of locomotion
Pdyu
(Anus) - the digestive faculty
Upastha
(Genitals) - the procreative faculty

The Five Powers of Cognition

Ghrana
(Smell) - the olfactory sense
Rasa
(Taste) - the gustatory sense
Cakshus
(Eye, i.e., Sight) - the visual sense
Sparsha
(Touch) - the tactile sense
Shravana
(Hearing) - the auditory sens

The concept of Prana has been studied in maximum details in Nath Cult. They say
that in the human body there are ten different types of air or Vayus (11), which are
known as Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikala, Devadatta
and Dhananjaya. Each one is situated in a specific part of the body. Each one is
having specific purpose and function in the body. When we take the air inside our
body, it gets bifurcated into ten branches. This is just like a stream of water which
starts from the Himalayan Mountains and gets bifurcated into several branches and
each branch becomes a river and is given a separate name. Present medical science
is not in a position to locate these ten different types of airs. However, our ancient
Yogis have actually 'seen' these different streams of air inside our body.
According to Nath Cult there are 72.000 nerves in the body of human beings. (10)
Out of these ten Nadis are important. Out of these three are most important. They
are known as Ida, Pingala and Shushumna. Ida is known as Chandra Nadi and is
passing through the left side of the vertebral column. Pingala is known as Surya Nadi
and is passing through the right side of the vertebral column. Shushumna Nadi is
passing through the spinal cord and is known as Agni Nadi.
When we breathe in there is a subtle sound which is known as 'So' and when we
breathe out there is a subtle sound which is known as 'Ham'. (12) Everyone can
experience this with slight practice. This sound of 'Soham' is continuously going on
with every breathing. In a period of one day, that is twenty-four hours, we take
21.600 breathings. That means this type of sound which is known as Mantra, is being
continued in our body for that many number of times (21.600). If the aspirant
observes this mentally and consciously, this becomes a great Sadhana. This Sadhana
is being given very great importance in the Nath Samradaya.

The Nath Panth, in their various books as mentioned above, gives a detailed
description of the seven chakras, their exact location in the body, their properties
and functions etc. Jnaneshvara has not given the description of these chakras for the
reason that he wanted to restrict his interpretation to the verses of Bhagavad-Gita. At
the base of the spinal cord and at the centre of the line which connects sex organ
and the excreta outlet is situated the first chakra which is known as Muladhara
Chakra. Slightly above the sex centre and below the naval centre the second chakra
is situated which is known as Svadhisthana Chakra. The third is situated near the
naval centre and is called Manipura. The fourth one is situated near the heart centre
and is known as Anahata Chakra. The fifth is situated at the throat centre and is
known as Visuddha Chakra. It must be noted that all these chakras are situated in the
Shushumna Nadi which passes through the spinal cord, which again passes through
Vertebral Column. These are extremely subtle points and may not be structural and
cannot be located by any sophisticated instrument available. These were actually
'observed' and seen by the great Rishis in the stage of Samadhi. Here come the
limitations of modern science. The sixth chakra is situated on the forehead and
between the centre of the two eyebrows. This is known as Ajna Chakra. The seventh
and the last chakra is situated in the centre of the brain in its uppermost portion.
Nath cult says that the human body is just like a beautiful house which is having nine
doors. (9) It is formed out of five essential elements and each element is having its
own deity. The nine openings are two eyes, two nostrils, two ear holes, mouth,
excreta outlet, and sex organ. The deity of Earth is Brahma, of water is Vishnu, of fire
is Rudra, of air is Ishvara and of space is Sadashiva. Every aspirant has to understand
these things
The next step (in other Yoga systems) is the learning of physical postures. However,
after learning all the important postures, the aspirant has to practise the most
essential posture viz. Siddhasana or Vajrasana. For all the future Sadhanas this is
considered to be the basic and important posture. The detailed description of this
posture is given by Jnaneshvara in his sixth chapter of Jnaneshvari and also by a
number of books of Nath Cult. They say that this posture is a must for all the
aspirants. However, Patanjali says that you can sit in any convenient posture you like
According to the Nath Cult it is most important that the aspirant should purify his
body completely. This has been stated in detail in Gheranda Samhita l.10-11-12. (7)
This is a total purification of all important and vital organs of the body such as
stomach, small intestines, large intestines, nasal passage, food pipe, eyes, ears,
throat, etc. After this the cult says that the aspirant is in a position to undertake all
the steps of Yoga
Gorakshanath are following the system of Sadanga Yoga which has been stated by
him in his book Goraksha Paddhati 1.7. (6) This System avoids Yamaand Niyama. The
justification given by those Yogis is that if you obtain mastery in meditation, your
whole lifestyle gets changed in such a way, that you automatically start following the
Yama and Niyamawhich are the necessary rules and individual rules of conduct
respectively.
The most important aspect of the Yoga Sadhana of Jnaneshvara is the activation of
the Kundalini Shakti. This is a Tantric Sadhana of the Nath Cult. Jnaneshvara has
given a detailed account of this process in his sixth chapter. This is a practical
application of the philosophy of Nath Panth. They say that the whole universe is
created out of the energy of Shiva or Mahashiva or Adinatha. They call it Shakti or
cosmic energy. This energy is occupying the whole universe. The smallest portion of
this energy is known as Kundalini, and the energy which is present in the entire
universe is known as Maha Kundalini. This energy is present in human beings in
potential form (Supta Shakti). The Yogis who have experienced this energy, say that
this is like a serpent and is situated at the end of the Shushumna Nadi in a coiled
form, in three and a half coils, position. This also is in line with their philosophy which
says "Bramhandi te Pindi". This means that whatever exists in the universe also

exists in the human being in the subtle form. Nath Cult and their great masters like
Gorakshanath have devised various ways and means to activate this energy. Saint
Jnaneshvara has described one method of activating this energy. This method has
been stated in almost all the books of Hatha Yoga and Natha Panth and some
Upanishads. The detailed description is available in the sixth chapter of Jnaneshvari.
This energy can also be activated by Mantra Yoga, Laya Yoga and Bhakti Yoga. That is
why we find in Jnaneshvari all these systems of Upasana.
Nath cult gives a great importance to the practice of certain physical postures known
as Mudras. They are useful in meditation and also in the activation of Kundalini
energy and the six chakras. Hence every aspirant has to learn these Mudras. The
ancient texts say that such Mudras arc twenty-five. Out of these ten are most
important. With the practice of Mudras the aspirant is in a position to get rid of any
and every disease and can acquire a number of supernatural powers. Because of
these multiple advantages, the aspirant is taught these postures and after he
achieves this experience, he is taught Pranayama.
the stage of Samadhi has been studied in details by the Nath cult and which is
followed by Jnaneshvara in toto. Nath cult has categorised Samadhi in six types which
are known as I ) Dhyana Yoga Samadhi, 2) Nada Yoga Samadhi, 3) Rasananda Yoga
Samadhi, 4) Laya yoga Samadhi, 5) Bhakti Yoga Samadhi, and 6) Raja Yoga Samadhi.
How each Samadhi can be experienced is also discussed in details. Scholars and
philosophers can refer chapter seven of Gheranda Samhita which gives the entire
description.
That is why the Yoga of Nath Panth accommodates Hatha Yoga, Kundalini Yoga,
Mantra Yoga, and Bhakti Yoga. This Yoga Philosophy is therefore multi-dimensional.
Besides the results here are very fast. This has been promised by Gorakshanath in his
book. However, it is advisable that the practices of this Yoga should be undertaken
under an able and experienced master. To end the paper, I would like toquote the
verse No. IV.114 (13) from Hatha Yoga Pradipika. It says that till you are not in a
position to activate the Kundalini energy, till you are not in a position to have perfect
control over your pranic force, till you are not in a position to clear the path of
Shushumna Nadi, all your knowledge is external, futile and full of ego. It is only an
exercise of talking and nothing else. Hence he says that this is a process which has to
be experienced only.
References
Jnanesvari by Sakhare Maharaj.
Goraksa-paddhati by Gorakshanath.
Gheranda Samhita - Commentary by Shree Swamiji Maharaj.
Hatha-yoga-Pradipika by Shree Swatmarama Yogi
Patanjala Yoga (Sutra) Pradipa by Swami Omananda Tirtha.
Patanjala Yoga Darsana by K.K. Kolhatkar
Yoga Yajnavalkya
Siddha-Siddhanta-Paddhati by Gorakshanath
Shiva-Samhita - Commentary by Dr. K.R. Joshi
"The whole universe is my own Body". This should be the awareness accompanying
the first slap in the feet. As you slap them, you realize that everything is yourself. All
objects are eternally oriented to you (iva), all is revolving around you (the Highest
Being). This knowledge and understanding permeate your entire self. The feet are the
lowest part of the body and consequently they are in closecontact with the "earth"
which is here symbolic of "matter". Therefore, the feet are used to make you realize
the grossest aspect of the universal Manifestation, that is, the perceived or knowable
objects. A feeling of unity with all objects is now pervading your awareness. This
"feeling" indicates that the first slap has been really fruitful.

The means of perception (mind and senses) as well as the very process of knowing
are myself". This should be the awareness accompanying the second slap in one
hand. As you slap the hand, you realize that your own mind and senses together with
their processes of knowing internal and external objects are yourself. You feel that
mind and senses are pure akti who is without any limitation. They have arisen
because of the Delight and in that Delight Itself they are finally dissolving. The reason
for choosing the hand as the target of the second slap is the following: "The hand
symbolizes that which apprehends or takes. Mind and senses apprehend and take, as
it were, the knowable objects". An objection could be raised: "What is the need of
mind and senses? Is the Supreme Knower known as iva not able to perceive without
the aid of mind and senses?" The answer is simple: Why not? The problem resides in
that you think of all as consisting of different realities called: the Knower, mind and
senses, and the knowables... but everything is just iva. We assign names and
appellatives to them only for the sake of convenience. We want to study them and it
is convenient to designate them by using different terms. However, this would be a
mere Vikalpa according to the sage Patajali. It is a verbal and useful knowledge
about something that is nonexistent. iva (You) is the mind, is the senses and is all
objects. There is no separation at all as a matter of fact. And of this constant unity I
am trying to become conscious through Tricapea and in fact, the entire Yaja or
ritual.
In Tantricism, the spiritual paths may be generally classified into two types: (1) You
identify yourself directly with iva by realizing your own essential nature. Thus, you
shatter the net of My (Ignorance) to pieces, which it is unable to catch you due to
your inherent "greatness". (2) You become a devotee of akti and find your way out
of My's net through the holes in its weft. You can do so because of your inherent
"smallness". You perform your worship of akti without worrying about the fruits of it.
This is very important if you want the ego not to ruin your practice. The ego is
continuously worried about the results of the actions, and that is why it is always
under the effects of My or Ignorance.
With the thumb and the middle finger joined together, you place them on the space
between the eyebrows. Then, you repeat Omm twenty-seven times. This simple act
makes you realize that You are the Witness (iva) to the whole Yaja. You are the
Supreme Self perceiving this ritualistic ceremony which is Your own Body. There is no
separation at all among Witness and That which is witnessed. Everything is
experienced as "I AM", as iva-akti.
The eight goddesses to whom you salute in the eight points referred to are eight
powers or akti-s really. Each of these akti-s has a special function. Here you are a
list of the goddess and their respective functions. The "function" is the "state" or
"condition" that every akti brings about in you, dear iva:
1.
2.
3.
4.
5.
6.
7.
8.

Brhm (worldly desires)

Mhevar (wrath)
Kaumr (greed)
Vaiav (fascination and infatuation)
Vrah (obstinacy and false pride)
Indr (jealousy)
Cmu (mundane rewards)
Mahlakm (deficiency and guilt)

What is the (higher) knot or "granthi"? In this context, I am not referring to the knot
or granthi existing within jcakra (the Cakra known as j which is situated in the
middle of the cranium on a level with the space between the eyebrows), but rather to
the particular "consciousness" dwelling there in wakefulness. Even though the
Witness or iva is actually all-pervading and beyond all states of consciousness, the

sensation of being a Witness is generally felt in that region during the waking state.
This act of tying the (higher) knot is a kind of Nysa indeed. It is very important
because by making you realize that You are iva, the Eternal Witness to all, it lays
solid foundations for the entire structure of the ritual to be built on adequately. If you
perform a Yaja but at the same time ignore that You are Him, you are wasting your
time really, because the goal of the ritual is concerned with the recognition of your
own essential nature or iva. If you do not strive to get that identification with iva,
the Yaja is unfruitful. How are you supposed to attain to unity with the Supreme
Being if you do not try to identify yourself with Him? Think about it.

Worldly desires:
What are these desires? Although everything is essentially iva, there are various
aspects in Him. At a certain level, of course, there is a difference: The worldly desires
are those which do not lead you to the Highest Goal, while the spiritual desires are
those which do lead you to the that Supreme Goal. And what is that Goal? It is simply
to realize that you are not you (the limited person) but iva (the Supreme Self). It is
the realization of the Absolute indeed after abandoning the identification with the
limited role you are playing in this world. I said "abandoning the identification with
the limited role" and not "abandoning the limited role". There is a subtle teaching in
that. Tantricism does not encourage people to abandon all limited roles they are
playing, but to abandon their identification with those roles. For example: "I am an
engineer", "I am a lawyer", "I am a plumber", "I am a pilot", "I am a husband", "I am a
wife", "I am a student", etc. Each of these roles is only a role... not myself.
When you play a role and become fully identified with it, you lose energy. For
instance: you are a lawyer and file a suit against someone. Afterward, during the trial,
you get angry with the prosecutor because you feel he is lying or something, etc. You
really lose a lot of energy in the process of becoming furious. Only your own anger is
the cause for the loss of force in you. And this anger results from your identification
with the role of being a lawyer. Neither the prosecutor nor the trial nor even God
(haha) are guilty. Most people think that something or someone outside is making
them lose energy, but this is not true. So, do not abandon all and go to the woods (in
fact, if the human being keeps cutting trees there will be no forest to go. No, just
abandon your identification with the limited role you happen to play right now. Some
people attempt to change the role, but they continue to lose energy as it is not the
role the real cause but their identification with it. No matter which profession, life
style, etc. you may choose, you will keep losing force if you identify with that role.
See my point? Good.
When you abandon identification with a limited role, all that energy which was
wasted in anger, anxiety, fear, etc. is redirect toward the accomplishment of your
Goal. For example, if you are a meditator, you can meditate much better with the
help of that extra energy. If you are a devotee of the Lord, you can develop more love
for the Godhead. If you are a scholar, you find it easier to learn abstruse scriptures in
Sanskrit, hehe.
On the other hand, the spiritual desires are related to the Supreme Goal. They give
rise to such questions as: Who am I?, What am I doing here?, What is this world?,
What am I to do?, etc. In fact, the desire of realizing the Self is not considered to be a
mere desire. It is the highest desire indeed.

Wrath:
When a desire is not fulfilled, wrath emerges automatically. In turn, wrath clouds the
intellect and consequently memory is lost. Therefore, wrath negatively affects your
memory. The real problem does not lie in that you will not remember where the keys
are but in that you will not remember what your Goal is in this lifetime. Most people
you can see have lost their memory because of wrath. They wander about trying to
find a little happiness in objects, other people, roles, etc., but they do not find
anything because... there is nothing there. Their frequent wrath makes them forget
about the Supreme Self who is the final Shelter for everybody. Bliss, full satisfaction
and delight, etc. are all within you, not outside. Remember this... if wrath lets you do
so, haha.
When you forget that you are iva, you are certainly like a wrecked adrift in this
ocean known as world. Wrath clouds your intellect and makes you think that
something insignificant is tremendously valuable, and that something invaluable is of
no worth. Wrath makes you see only the tree and not the entire forest. In other
words, it makes you narrow-minded. There are many methods to deal with wrath.
One of them is to abandon identification with anger by removing the I-sense from it.
For example, when wrath comes to you, you generally feel: "I am angry". Well, if you
use that method, you should strive no to become identified with it: "Anger has
emerged in me, but I am a witness to it. My mind is angry, not me, etc". The point is
to get rid of the identification with wrath by seeing it as a witness. This method is
really good, but it is extremely difficult for some people. So, if you cannot use it, try a
reformed version of the same previous method:
Consider wrath like the Supreme Goddess or akti (if you want to give it a personal
form in your mind, go ahead). Then, address to Her like a passive devotee. By
"passive" I mean that you must keep internally still while beholding how the anger
arises and grows calm within you without manifesting itself outside. Your mouth has
not uttered any horrible word and your face is full of peace. When you consider wrath
to be the akti, it is easily overcome. When you add love and devotion to any
method, you will notice that it becomes easier to do.
This method can be used with any of the other goddesses (Brhm --worldly desires--,
Kaumr --greed--, Vaiav --fascination and infatuation--, etc.). However, if you want
to defeat, eliminate and get rid of wrath at all costs, it will become stronger.
Stubbornness is never the way to deal with those akti-s. Instead, use humbleness
and devotion and you will soon start reaping the fruits, no doubt.

Greed:
When feeling greed, you identify yourself with a sense of possessing and getting hold
of something. Note that avarice is not only related to objects and people, but also
knowledge. For instance, if you acquire certain knowledge and proceed to retain it
exceedingly, that very act of exceeding retention immediately manifests a
contraction in the universe. As a result, if you merely keep accumulating knowledge
without sharing it with others, this knowledge gradually will begin to suffocate you.
Such is the effect of that contraction. Avarice is one of the main qualities of Ahakra
or ego [tattva 15 --See "Inner psychic organ" link in Trika 5 (English)--], through which
Ahakra attempts to accumulate power.
Ego (Gabriel, Anthony, Andrs... your name) is as a second person in you. This
second person has strange thoughts and opinions from a spiritual viewpoint: e.g.

wealth is power, knowledge is power, etc. So, he/she tries to accumulate wealth,
knowledge, etc. Well, no doubt wealth is not Real Power because with money you
only buy some things but not all things. For example, you cannot buy eternity. Death
is upon all of us, but we just do not want to think about it. No one can bribe Yama, the
Lord of Death.
In turn, knowledge is not power at all in spite of the popular belief. Knowledge "in
action" is power, not mere knowledge. For example: you may acquire knowledge of
how to meditate properly according to Trika system, but while you do not actually
practice meditation, you will not "understand" how to meditate as taught by Trika.
Thus, "Knowledge in action" is synonymous with "Understanding". When you
understand something, you have some power in your hand, not before. Now a
"worldly" example: you can theoretically learn how to drive a car, but when you place
your hands on the steering wheel and go out... my God, you crash into a bus, haha. I
am exaggerating, of course. Joking apart, the final teaching is "theory" alone is not
power. You need "practice". When you practice, you use in the real world the theory
you have learnt and consequently you come to "understand" how to do something in
a proper manner.
All egos must learn the following: they are not the Real Owners of wealth, knowledge,
understanding, etc. iva is. Even though He has become all egos, none of them can
contain Him. And this iva is You, the Real You. When the ego (Gabriel, John, your
name) in you thinks he/she is the owner of something, an inharmony results from
that greedy attitude. Abandon that pure idiocy and realize your inherent divinity.
Become one with iva and be forever happy. iva is the Highest Power. When iva
moves his big toe an entire galaxy is destroyed; and when He sleeps, the whole
universe is dissolved in His own Self again. When such a great Being as Him lives in
you as You, what is the point of your running after other apparent sources of power?
Meditate on Him and realize that you are not you but Him. Therefore, salute to the
goddess greed with respect, considering her as the Supreme akti and be free from
her forever.

Fascination and infatuation:

The goddess Vaiav has to do with imagination. Your fantasies are bewildering and
thus you fall prey to them. Reality is different from your fantasies indeed, but
somehow your ego forces you to live in dreaming despite your eyes be widely open.
The extremely dangerous imaginations are not those in which you imagine to be a
World War II hero, or a tough guy driving a sumptuous car, or a femme fatale with a
long row of men awaiting to kiss you, haha. No, these forms of imagination are
certainly harmful but not tremendously dangerous.
The real problem lies in those imaginations which force you to consider yourself to be
a limited being that lives a handful of years and that all the time tries to attain true
happiness with likewise limited objects and people. These very forms of imagination
make you think that everything and everyone is not iva, and consequently you feel
separation and lack of unity in all. In fact, you imagine that there is a manifest
universe out there which is different from You, iva. Also, you imagine that space and
time are related to Your Existence, dear Self, and that your mind is affecting You
somehow. All this is pure imagination indeed, but how real it appears to be!
Look at your present life and be sincere: Are you truly happy? You have lots of
thoughts, various strong emotions, attitudes, opinions, etc... but when did some of
these things give you real happiness? Except you are an enlightened person, you are

probably experiencing fascination and infatuation and their progeny known as

unhappiness, sorrow, pain and so on. So much technology, so much sophistication, so
many opinions, such a big family... but you are not happy. What a joke! The way out
to get rid of all that unhappiness is as follows: pay respect to the goddess fascination
and infatuation, and ask her to leave you alone once and for all. If you are humble
enough when requesting her to do that, you will get the Sublime Peace which is
derived from getting rid of fascination and infatuation.

Obstinacy and false pride:

Obstinacy is not will. Obstinacy is one of the qualities of ego. It goes against true
wisdom. Obstinacy is like a blinded ram that charges in one direction, and keeps
doing so for a long distance. On the contrary, wisdom is flexibility. In this ocean
known as the world, the waves are now and then very high and powerful. For that
reason, one must be like a skillful navigator who veers over and over again so that
his sailboat does not sink and ultimately arrives in port. Wisdom is full of the
understanding of the way in which akti is moving at a given moment. It is never a
blind charge. Sometimes, because of the magnitude of a sea storm, the sailboat
might possibly have to go, for a certain distance, in the opposite direction to which it
should go. It does so because it would not be "wise" to directly face some high
waves. Obstinacy is a contraction in one's own Universal Body, it is a goddess who is
to be worshipped. When properly adored, that goddess is expanded and turned into
pure wisdom.
False pride is based upon ego, and is, in fact, one of its most important features. The
foundations of ego are "I am one way or the other". The phrase "one way or the
other" is added to the original "I am" due to the contraction and conditioning one
assumes. This goddess called false pride gives you an erroneous notion about your
own spiritual nature by causing you to believe that you are what you are not, and
that you are not what you really are... what a mess!
When one is dependent on false pride, he is always in a restless condition, since
many things might destroy that illusory "one way or the other". It is as if one is
wearing lots of coats and thus he is unable to go through the door. As he cannot go
through the door due to his coats, he cannot also go to a different room. Likewise, a
person with false pride is too "thick" and cannot go to a different state of
consciousness. In fact, you cannot even move comfortably in the only room or state
you are confined.
Even though this false pride is a very weak foundation, one insists on building the
house called "his life" on it. This is so because the goddess false pride has not been
worshipped in an adequate manner. She is not pleased, she does not rest where she
should, that is, in one's own Self. With this act of salutation, you surrender yourself
completely to her, and she surrenders herself completely to you in return. The result
is harmony and cessation of that false pride.

Jealousy:
Jealousies are based on the notion of "I and mine". In other words, they are based
upon possession. And possession is directly linked to fear. Thus, jealousy produces a
constant state of dread. One is afraid of losing what he "thinks" he possesses.
However, that he claims to possess is fleeting and ephemeral as it is always being

manifested and unmanifested. Inasmuch as one does not realize this simple fact,
inasmuch as one does not perceive that continuous manifestation and
unmanifestation of what he thinks he has, one enters a condition full of restlessness
and fear. When one realizes that he is iva, and consequently that he possesses the
entire universe, so, what is the point of trying to appropriate this or that little piece or
fragment?
Your manifest universe is now composed of all that is perceived, the rest of universe
is totally unmanifested. On one hand, if that person making you apparently jealous is
not manifested, what is the point of being jealous? He or she is devoid of any
manifest form, since you (the only Self of the universe) are not giving him/her one.
On the other hand, if that person is currently manifest, what is the point of being
jealous? He or she has an ephemeral manifest form that will be unmanifested at any
moment. As a matter of fact, one does not feel jealousy about the external person,
since he/she appears and disappears the whole time, but about the internal person,
the mental person who lasts for more time in a manifest form.
This mental person about whom you are jealous, is a akti or power. In the same way,
the feeling of possession and jealousy are also akti-s. These akti-s must be
appeased through devotion, their fire must be extinguished through the nectar of
love. There is no other way. The act of wanting to control them by force makes them
stronger. Therefore, when you salute
them, do it with all your heart.

Mundane rewards:
One has the right to action alone, never to the fruits, Bhagavadgt states. The
mundane or worldly rewards are the fleeting fruits offered by most actions, while the
divine rewards are the eternal fruits offered by a special kind of actions. In fact, it is
not the action which bears fruits but the attitude with which it is done. If you do an
action, which is apparently mundane, with an attitude of service and surrender (i.e.
with a divine attitude), that action bears fruits of the same nature, that is, it bears
divine fruits. This means that if you have a "divine" attitude, regardless the kind of
action you are doing, the results are similar in nature. Anyway, do not indulge in
horrible actions with a divine attitude, please.
You can enjoy mundane rewards resulting from a particular action, but you should
never become attached to them, because they are fleeting. They are external
rewards, while the divine rewards are "mostly" internal. The former is related to
"objects", but the latter is related to the subject or Self (You). As this Self is
everlasting, the divine rewards are also everlasting. So, praise and worship the
goddess known as mundane rewards so that you may remain detached from her, so
that you may never suffer from the disease called "expectation regarding the fruits of
your own actions". This is the meaning.

Deficiency and guilt:

This deity is not only the embodiment of one's own deficiency and guilt, but she also
makes one think that they belong to him. Since you are the Supreme Self, constantly
fixed in the Highest State, how can you then have deficiencies and guilts? When you
dwell beyond time, how can you feel guilty about something that occurred in the
past? When you consider yourself to be the psychophysical apparatus, awareness of

deficiency and guilt floods you, as in this field there is much room for error. However,
if you consider yourself to be iva, how can error exist in you then? Only "bhva"
(sentiment, attitude) is responsible for the kind of life you lead. If you have
Ahakrabhva (ego-sense), you will feel full of faults and defects, but if you have
ivabhva (iva-sense), you will discover that you have no faults or defects. All
depends on your viewpoint. Thus, for this goddess called "deficiency and guilt" to
give you the adequate viewpoint, you salute her with great reverence.
In short, all these eight goddesses are aspects in which you manifest yourself, they
are forms assumed by your Self-consciousness. What does it mean? It means the
following:
"The entire universal manifestation, all that is right now around you, mind, senses,
ego, intellect, etc., are here because You are also here. It is your Self-consciousness
or akti appearing in the form of 'I am' which allows all to keep existing. Without 'I
am', there is no experience, since when you express 'I am going to do this, I am going
to do that', it is 'I am' what comes first. Why? Because without 'I am' the remaining
part of the sentence (i.e. 'going to do...') makes no sense. Hence, all that is perceived
by you, right now, is nothing but an extension of your Self-consciousness. It is only a
form you assume for your own delight."
Such goddesses or powers (akti-s) must not be fought against, as this behavior
leads to nowhere. It would be like fighting against one's own foot or hand. No, they
are to be saluted with respect and love, realizing that they are different aspects of
your akti. You must surrender yourself to them with all your heart. If you do not do
so, those goddesses will bring about contraction and conditioning. It is as if such
goddesses, when they are not properly worshipped and contemplated, would get
angry and manifest a whole host of limitations. For that reason, the first circuit has as
the chief object praising the akti-s or powers which are mostly rejected by everyone,
so that none of them will interfere the ceremony. One has to become conscious of
them at first, and see them as they are really: spontaneous natural manifestations of
one's Self. There is no difference here.
If you have this state of consciousness, the akti-s or powers that caused you
affliction before, now give you Bliss. They do so because the natural essence of akti
is Bliss, Supreme Joy or nanda. Therefore, in each of the eight "points" of the first
circuit, you salute a particular goddess or power, that is, one of the manifestations of
your own Self, by realizing that You are them. This is the secret.

Go deep into the Yantra by moving over the sixteen-petalled lotus. In each of these
petals, you salute a particular goddess or akti, one of the forms you assume in this
divine play known as the world. Having saluted her, you become conscious of breath.
Breath represents the two pduk-s or sandals of the inner Guru or Master (You).
These sandals let this inner Guru "walk". In other words, the two sandals of inhalation
and exhalation allow you to exist in this body. This is the sense.
The sixteen goddesses or deities are related to the following aspects:
1.
2.
3.
4.

Carnal desire
Intellect
Ego
Sound, pattern sound and power of hearing

5. Touch, pattern touch and power of touching

6. Color, pattern color and power of seeing
7. Taste, pattern taste and power of tasting
8. Smell, pattern smell and power of smelling
9. Mind
10. Firmness, strength, courage
11. Memory
12. Name
13. Semen
14. Individual soul
15. Immortality
16. Body
2) Intellect: It is a particular manifestation of your Self-consciousness which allows
you to give the things a name. The name is in itself something abstract and as
intangible as the object denoted by it. Intellect takes charge of managing these
abstract concepts. Without the operation of the intellect right now, you would still be
able to perceive all around, but you could name nothing.
Intellect has a predominantly sattvic nature, that is, one which is pure, harmonious
and full of knowledge. It is like a mirror reflecting Self's beauty. If this mirror is clear,
the reflection will also be clear. However, should it be dim due to limitations, the
respective reflection will look distorted. The notion "Deho'ham" (I am the body) is one
of the results of such a distorted reflection. Those limitating notions arise on account
of the intellect becoming dim or clouded. Wrath is the principle cause for the
aforesaid mirror known as intellect not to work adequately. It clouds the intellect and
brings about loss of memory.
Again, wrath is born from the desires that are not fulfilled. The goddess "wrath" along
with the goddess "worldly desires" have already been worshipped and saluted in the
last circuit. As these goddesses are already pleased, they are changed into pure Bliss.
So, intellect assumes clarity (Sattva), which is its essential nature. The other two
Gua-s (Rajas and Tamas) had so far dimmed the crystal called intellect, but when
worshipped in the form of the abovementioned goddess, they minimize their activity,
thus letting Sattva shine like a gem over the specular surface of the fourteenth tattva
(i.e. Buddhi or intellect). This is the sense.
3) Ego: It is "I am one way or the other". Originally, "I am" is with no predicate, but
through ego you assume various types of predicates (e.g. "beautiful, ugly, fat, thin,
wealthy, poor, etc.). Ego is neither mind (Manas) nor intellect (Buddhi), but rather
that which produces the thoughts forming the mind. If you try to stop the mind, you
will notice a sort of internal pressure that attempts to manifest thoughts again. This
internal pressure is ego.
Why does it work in that manner? Ego needs to manifest thoughts in order that mind
may come into existence. Through the mind, the physical universe can then come
into existence too. Without this constant pressure performed by ego, there would no
wakefulness. When you go to bed, that pressure decreases and the entire physical
gross universe is changed into a subtler reality (i.e. dreams). When the internal

pressure is finally stopped, you rest on the state of deep sleep, in which the universe
appears as a dark void.
In spite of all these changes, something undergoes no change: Self-consciousness or
"I am". This Consciousness (You) continues to be a Witness to the various mutations,
whether in the waking, dream or deep sleep states. Meditate in this Witness, who is
your inner Self.
4-5-6-7-8) Sound... and power of smelling: Your universe consists of different sounds,
touches (tactile sensations), colors, tastes and smells. To differentiate them, the mind
uses five patterns as reference (patter sound, touch, color, taste and smell). For
instance, by comparing different sounds to the pattern sound, you come to perceive
the differences between them all. The same thing is true in respect of the remaining
four patterns. These patterns are known as Tanmtra-s or subtle elements.
The five Tanmtra-s are the minimal quantity of sound, touch, color, taste and smell
which could be perceived by the respective senses. Beyond Tanmtra-s, in other
words, beyond that minimal quantity of sensory material, the senses stop their
activities.
Jnendriya-s or the powers behind each of the senses are five in number: the
powers of hearing, touching, seeing, tasting and smelling. They are the energies or
akti-s flowing through the five organs of sense (ears, skin, eyes, tongue and nose).
Therefore, they are not the organs themselves, but the powers circulating through
them. That is why, if your eyes stop working for some reason, the power of seeing
(Cakurindriya) moves toward another organ (e.g. ears or skin). Enough of this. See
here (go to "Skhya" there) for more information on Tanmtra-s and Jnendriya-s,
and their realization.
9) Mind: Intellect, ego and mind form a group called "Antakaraa" (inner psychic
organ). The mind (Manas) rules over the senses, by focusing them on particular
objects. The mind is nothing but the thoughts emerging continuously. It is not
something existing apart from thoughts, but the thoughts themselves.
Manas or mind controls the Jnendriya-s or Powers of perception by making them
focus on a specific object at a given moment and not on other objects. Even though
there are many things to see, touch and so on, Manas selects only a few or even only
one every moment. In other words, it makes clear or distinct only a narrow band out
of the wide band of manifestation. Such is its nature.
It is predominantly tamasic. Tamas or Tamogua is a contraction of Kriyakti
(absolute Power of action). Therefore, the mind is very active, but its operation
proceeds in the dark of Tamas. How is this activity in the dark proved? How conscious
are you of all thoughts arising in you? Think of it. You will probably conclude that the
vast majority of them passes without being noticed at all. Moreover, they are mostly
without rhyme or reason. Predominance of Tamas in Manas (mind) is responsible for
that. Without the sattvic light of Buddhi (intellect), the mind would lead oneself to
more and more decay. When one attains the state of a "sthitapraja" (one whose

intellect is firm), the mind becomes quite and acquires Wisdom since the mirror
known as Buddhi or intellect reflects Reality of the Self perfectly. Jnayoga (Yoga of
Knowledge) works directly on Buddhi (tattva 14) so that it can become "sthit" or
firm. When it gets firm through a scriptural study, mind also does. This is the purport.
So, Manas (mind) shines forth after the manifestation of Ahakra (ego-sense) and is
the instrument used by the latter to build and control the various powers (indriya-s)
flowing through the senses. The entire process works duly under the guidance of
akti, the Supreme Power. In turn, iva (You) is a mere unaffected Witness to the
previous display of intellect, ego and mind. He is not affected by them at all.
12-16) Name and body: The sensation of having a certain name and body is brought
about by two goddesses or powers. iva (You), the Nameless Self, takes a name in
order to be able to participate in the universal drama. In this stage made of one's
own essential Self, iva plays multiple roles, i.e. He acts as various characters.
Although iva is the only actor, He plays the roles of all characters in each of the
scenes of this drama. And, even though iva do not have a physical body of His
essentially, takes the form of manifold bodies just for the sake of delight. And that
iva is You. Look around: So many creatures and objects, but all that is one Self
alone, You. It is difficult to understand, I know, as your akti-s or powers constantly
attempt to conceal the Truth. Anyway, this is only an appearance, because your
nature is completely revealed. Well, if you do not understand me yet, take it easy. You
will understand it in due course. Abhinavagupta, the great sage, explains perfectly
that process by which you become all in this universe, in his Tantrloka (13.103-104).
He says:



Deva svatantracidrpa praktm svabhvato
rpapracchdanakriyogdanuranekaka|
Sa svaya kalpitkravikalptmakakarmabhirbadhntytmnameveha svtantryditi
varitam|
Svtantryamahimaivy devasya yadasau puna sva rpa pariuddha
satspatyapyanutmaya||
God (deva), the independent One (svatantra), whose form (rpa) is
Consciousness (cit) (and) whose essence (tm) is Praka --i.e. the Supreme Light-(praka), by His own nature (sva-bhvata) (and also) in consequence of (yogt) the
Play (krd) of concealing (pracchdana) (His) essential form (rpa), (shines forth) as
the many (anekaka) finite beings --atomic-- (au). Certainly (eva), He (sa) Himself
(svayam) ties (badhnti) Himself (tmnam) here (iha) as a result of His Absolute
Freedom (svtantryt). (He does so) by means of actions (karmabhi) based (tmaka)
on thoughts (vikalpa) about invented --i.e. fabricated or artificial-- (kalpita) forms
(kra). This is what is declared (about it) (iti varitam). Such (evy) is the
greatness (mahim) of God's (devasya) Freedom (svtantrya) that (yad), though (api)
(He) has become (maya) the finite condition (aut), He (asau) touches --i.e. gets in

touch with-- (spati) His own (svam) true (sat) essence (rpam) again (punar), which
is completely pure (pariuddham)||
In short: the Supreme Self Himself (You), the very Light of Consciousness, by His own
Will and in consequence of the divine Play of concealing Himself, shines forth as the
many finite beings. You ties Yourself right now due to Your inherent Freedom, through
of actions based on thoughts about artificial or invented things. Do not you believe
me? Observe your thoughts now. All of them are mostly based on invented things. For
instance: "My body is not beautiful"... and then you run after many things in order to
beautify it. But, what is a beautiful body after all? If you think about it, you will realize
that the current concept of a beautiful body is an invent as well as it was the previous
concept and it will be the future one. The vast majority of actions arises from the
mind and its thoughts whose base is an invent. Thus, your ego, which is based on all
those fabricated concepts is an invent too. Quite a bad news, hehe.
However, such is Your greatness that, even though you became the finite reality, can
touch again Your extremely pure essential nature, i.e. you can get in touch with your
true Self once again. This is the meaning of what was said by the eminent master.
The main obstacle, as it were, in your way toward the acquisition of True Knowledge,
is this notion of "deho'ham" - "I am the body". By body, I mean "the physical or gross
body", of course. This false conviction arises from the limitations you manifest. Thus,
the Supreme Self, whose body is the whole universe, begins to think He is this
miserable body, which is always prone to disease, pain and death. This is quite a
madness. I would call it "the madness of God", hehe.
Nonetheless, such a God's madness is necessary, along with that of having a name,
so that the subsequent processes may be carried out. Without that divine madness
there would no universe... and this would be better in my opinion, that is, it would be
better that no universe was manifest here... at least in this form. But, what the heck!,
it is here anyway, hehe.
So, when you move over these petals (12 and 16 in the current circuit) known as
name and body, you attempt to realize the entire universe to be Your own body. To
accomplish that, you salute those akti-s or powers (goddesses) with great respect
and devotion, because they are the ones who can bring this superior state of
consciousness within your reach.
14) Individual soul: In your experience of unity, an apparent contraction or limitation
emerges all of a sudden. As a result of this contraction, the notion of residing in a
particular body, space and time, is developed accordingly in you. Such a notion is
called "individual soul". It is also knows as "au" or finite being (read the above
Abhinavagupta's stanza). "Purua" or "jva" are its other appellatives (See tattva 12 in
the Tattvic Chart).
From the seed of this individual soul arises the creeper of intellect, ego, mind and
senses, whose final fruit is the physical universe. As an individual soul, you are
wrapped up by limitations which apparently prevent you from realizing You are the

Absolute. In turn, they also prevent you from identifying yourself with the gross
matter (Mahbhta-s or the gross elements, see Tattvic Chart for more information).
Therefore, the individual soul remains suspended between the Highest Self and the
material universe... between heaven and earth, as it were. You can verify this fact
right now. Note how you are neither able to become identified with the external
objects around up to the point of being one of them, nor realize your unity with the
Supreme Self. You are right in the middle (of course, if you are the embodiment of
Abhinavagupta on the earth, you will be able to do that easily... I am talking about
"normal" people, of course, hehe). And this is your condition as individual soul.

When you move to the third circuit (an eight-petalled lotus) you come a little closer to
the core of the Yantra. Through this third circuit, you are going to become conscious
of eight goddesses. These are related to:
1. Power of speaking
2. Power of handling
3. Power of locomotion
4. Power of excreting
5. Power of sexual activity and restfulness
6. Aversion
7. Attachment
8. Indifference
1-2-3-4-5) Power of speaking... and power of sexual activity and restfulness: They are
the five Karmendriya-s or Powers (indriya) of action (karma) (see Tattvic Chart for

more information). These indriya-s arise due to the ego's will, which needs them to
be able to participate in the universal drama. The Jnendriya-s or Powers of
perception (powers of hearing, feeling by touch, seeing, tasting and smelling; see
Tattvic Chart as well) are not enough, as the Karmendriya-s are necessary so that ego
can get into the cosmic movie called "the world". Therefore, you salute now those
five deities by looking upon them as different emanations of the Supreme akti who
rests in the core of your own Self. This is the purport.
6-7-8) Aversion, attachment and indifference: This group of three deities gives you
three different sensations. A sensation of aversion or rejection in respect of some
things, a sensation of attachment regarding other things, and a sensation of
indifference with reference to the rest. Indifference is not impartial, i.e. it is not the
same thing as "detachment", because it always flows into aversion or attachment in
the end, while detachment flows into joy and freedom.
You are in the middle of that pendulous motion that affects all the manifest universe:
indifference aversion, indifference attachment, attachment aversion,
aversion attachment, and so forth. Now your mind is going toward one of them,
then toward the other, etc. These movements makes no sense but the divine
entertainment, hehe. If you cannot see them in your own mind, you can behold them
in other people: Where are the vast majority of them going? The answer: Nowhere.
They are always so occupied with so many activities... but all that leads nowhere
really. Only a person who attempts to realize his own essential nature "goes"
somewhere indeed. The rest are merely playing with a variety of toys, from those
used by the children (e.g. a ball) to the ones used by the adults (e.g. to have power).
Of course, some adult people also play with balls, hehe.
It is not that a wise person does not perform any activities, as this is impossible, but
he is different in that he do not consider all that to be the goal of life. He may be a
great scientist but he does not consider science as the core of his life, or he may be a
great sportsman but sport is not the goal of his life, and so on. His goal is to attain to
Self-consciousness. In other words, he wants to find out who he is really. The
aforesaid toys may be lost or stolen, but Self-consciousness is constantly here. Since
this Self-consciousness cannot be lost or stolen, any person who bases his life on
That is much less vulnerable to the sudden "jokes" of this world (e.g. someone stole
your money, a relative passed away, a terrible disease, etc.). Again, a person whose
goal in life is merely playing with those toys, is vulnerable to those "jokes" in
proportion to how attached he is regarding his toys.
For example, a person whose main goal in life is to be famous, is highly vulnerable.
Why? Because there will be always people criticizing and harassing him, or even
something worse, as other people are running after the same goal too. Besides, fame
is so ephemeral that he will be bound to work so hard in order to continue being
famous. And these actions which he will have to do to be "at the top" will not be
without their respective fruits, which will ultimately bring about just pain. And this
pain will produce more vulnerability in him. Well, a never-ending story. If this world
were to be the highest world among the celestial ones, the efforts performed by that
person might be somehow justified... but it is not, as you know. A wise person does
not behave as the majority of people at all. He is always inquiring into his real nature
and trying to discard the erroneous notions induced by his own ignorance. He
considers his life and inherent activities as a kind of bridge to the attainment of Selfconsciousness. And yes, he may be funny too, but he is not "childish". There is a
difference here. Such a person is quite a blessing indeed, and a truly "adult" person,
in my opinion. The rest are like kids in comparison with him.

As a matter of fact, the Self (the real You, not your childish ego, hehe) is always in His
Supreme State whether He is in the wise or in the ignorant. A good way to meditate
is trying to perceive that Self who is a mere Witness to the activities of aversion,
attachment and indifference. He is at the root of all the thoughts. He is not identified
with the mind and its contents. He is Your real nature and goal in this life. There is a
word: "Virama" (Stop!). Attachment implies "taking", aversion "rejecting" and
indifference "something tending to either". All these are activities and produce their
respective fruits in the form of pleasure and pain... stop!... attempt to realize That
which is a mere Witness in you. That is not performing any activity. He is a silent
spectator to the mental agitation. And That is You. Easy!

Evameva jagatsarva dagdha dhytv vikalpata|
Ananyacetasa pusa pumbhva paramo bhavet||
Thus (evam eva), when someone meditates (dhytv) --with an onepointed (ananya)
mind (cetas)-- by imagining (vikalpata) that the entire (sarvam) world (jagat) is
being burnt (dagdham); in such a person (pusa), the highest(parama) state

(bhva) of man (pum) appears (bhavet).

The image of the world being completely burnt makes your mind thought-free. The
disappearance of the world is symbolic of the absence of knowable objects. When
there is nothing to know, mind becomes introverted. And at that moment of
absortion, you attain to the iva's state which is called here "the highest state of
man". Even though it seems that a person attains to iva, you should not forget that
he is always iva. In fact, everyone is iva.
When mind frees itself from thoughts just iva is left. So, try to make your mind
devoid of thoughts. When you succeed in doing this, you will attain to Him who was
always You, though. A paradox.

Tandee nyateva kaamtra vibhvayet|
Nirvikalpa nirvikalpo nirvikalpasvarpabhk||
(If) with a mind free from thoughts (nirvikalpam), one contemplates (vibhvayet) over
a part (dee) of his body (tan) as (iva) void (nyat) just for a little while
(kaamtram), he would become liberated from thoughts (nirvikalpa) and dwell
(bhk) in the very nature (svarpa) of Nirvikalpa --the thought-free state-(nirvikalpa).
You contemplate over a part or region of your own body as void now. At the
beginning, you practice this technique just for a little while. As you practice it more
and more, you become liberated from thoughts and attain to the iva's state, which
is free from any thoughts. The real "You" or iva is beyond mental processes. No
thought can contain Him because He is the original source of mind. He is the root of
all thought and not a mere mental object. He is indescribable because of His thoughtfree state. And He is You. When you realize this, you experience immense peace and
bliss. It is that simple

Nijadehe sarvadikka yugapadbhvayedviyat|
Nirvikalpamanstasya viyatsarva pravartate||
(If) in one's (nija) body (dehe), one contemplates (bhvayet) over the spatial vacuity
(viyat) in all directions (sarvadikkam) simultaneously (yugapad) with a mind (man)
free from thoughts (nirvikalpa), the Complete (sarvam) Vacuity (viyat) comes about
(pravartate) to him (tasya).
"In all directions simultaneously" means "without succession". You should feel the
spatial vacuity in all directions and without succession. That is, you experience it
instantaneously, not gradually, step by step. And the phrase "the Complete Vacuity
comes about to him" means "he experiences Absolute Void all around". And this
Absolute Void is really the unlimited space of Supreme Consciousness.
There are two conditions to succeed in this practice:
1) yugapat (simultaneously). Remember: It is all at the same time, not stage after
stage. You feel the void without succession.
2) nirvikalpaman (with a mind free from thoughts). To succeed in the technique
your mind should be still enough before. A good method to achieve this is to

concentrate on the breath. Every time you are sitting for meditation, begin your
practice by concentrating on your breath. This concentration stills the mind.
Afterward, you may do the aforesaid practice or any other one.
Although the unlimited space of Supreme Consciousness is known as an Absolute or
Complete Vacuity, is full of Consciousness. It is not nothingness. It is devoid of
knowable objects but filled with the Subject or iva.

iva and akti are one and the same. akti is the Power of iva. She is the "active" Iconsciousness that is the base on which the whole universe is built up.
When avamala start operating, iva is apparently reduced to a Vijnkala.
And what is a Vijnkala? I will explain this subject righ now.
The word "Vijnkala" means "someone who has conscious perception (vijna) but
no power of action (akala)". Below avamala, iva (You) goes through a first stage
of contraction called "Vijnkala". In short, the first consequence of Aavamala's
work is the creation of a special condition called "state of Vijnkala". When you are
in this stage, you experience "conscious perception" but have no power "to act".
What does it mean? Look: It is as if you were daydreaming. Yes, yes, it is something
like that. You are conscious of your nature as iva, but have no power to play a role in
the universe. That is, you have "vijna" (conscious percepcion of what you are) but
no power of action (akala). Therefore, you experience yourself as a Witness to all.
This is a state of pure Praka or iva, with no Vimara or akti in it. iva is the
"static" perceiver, while akti is the "dynamic" creative power. You have power of
perception but not of action. Got the point?
And now a graphic. Sadvidy is the fifth tattva, and Mya is, obviously, the sixth
tattva. avamala is the line between the two referred to tattva-s, and Vijnkala is
the stage just below the avamala.
This stage of Vijnkala is "generally" the highest state that can be achieved by an
ordinary person (without any additional spiritual knowledge). When a person acquire
spiritual knowledge of a "true" guru, he may advance beyond Vijnkala stage. Of
course, I am not telling you that Trika is the only way to accomplish that advance.
There are many ways to the same goal. However, I just know this one deeply enough.
I know other ways, but my knowledge is shallow yet, I think. Most people read a little
bit of Veda, and afterward they are teaching Veda. They learn a little of Trika, and
think that they know all about Trika. And the same thing happens with all the rest.
This is a common condition of human mind. The knowledge should not be shallow all
the time, but one should know something deeply before lecturing or writing books or
whatsoever about that subject. If his knowledge is shallow, he will communicate a
partial knowledge with lots of misundertandings. In a word, more confusion will be
added to the already confused minds of people listening to the lecture or reading the
book or whatsoever.

(If) with a mind free from thoughts (nirvikalpam), one contemplates (vibhvayet) over
a part (dee) of his body (tan) as (iva) void (nyat) just for a little while
(kaamtram), he would become liberated from thoughts (nirvikalpa) and dwell
(bhk) in the very nature (svarpa) of Nirvikalpa --the thought-free state-(nirvikalpa).
You contemplate over a part or region of your own body as void now. At the
beginning, you practice this technique just for a little while. As you practice it more
and more, you become liberated from thoughts and attain to the iva's state, which
is free from any thoughts. The real "You" or iva is beyond mental processes. No
thought can contain Him because He is the original source of mind. He is the root of
all thought and not a mere mental object. He is indescribable because of His thoughtfree state. And He is You. When you realize this, you experience immense peace and
bliss. It is that simple

MAYA This is the sixth tattva. The word "My" means ordinarily "illusion", but if we go
deeper into its meaning according to Trika, we come to know that this word is derived
from the verbal root "m" (to measure out). Mya is that which"measures out" the
reality. It turns the "iva without parts" into a reality distributed in various portions. In
sum, it creates a sense of difference.
Within the zone of tattva-s 3, 4 and 5, it exists a kind of My called Mahmy
(great My), because there is a primeval sense of difference between "I" and "This",
between "iva" and the "Universe". However, from My on, the sense of difference
is stressed and quite different. It is not a difference between "I" and "This", between
"I" and "the universe as a whole", but between "I" and "a universe composed of

infinite portions". Got the point?

Thus, Mytattva generates more and more difference. It is the Cause or Womb from
which all this variegated universe has risen. You experience My fully when you
enter the deep sleep. This void you experience is really My or the Causal Womb
that is the source of all you experience in the dream and waking states. It is
experienced as a Void because it contains the "seeds" of the Creation. When you see
a seed, you do not see a plant or a tree, but the whole plant or tree is contained
within it. Likewise, within My is contained all the universe around but in a causal
form. My has no known forms, you do not face a tree, a cat, a man or anything
else. You only face the Womb from which a tree, a cat, a man or anything else will set
forth.
This Mytattva (according to Trika) "must not" be mistaken for Non-dual Vednta's
My. In Non-dual Vednta (another important philosophical system), My means
something completely different. I am not going to explain it now, because it would be
too long. I just will say that My is not a "real" stage in Non-dual Vednta but an
illusion. Only Brahma is real according to Non-dual Vednta. It would be a long
explanation indeed. Just remember that "My" in Trika is not the same as "My" in
Non-dual Vednta. In Trika, My is the sixth "real" stage in the process of Creation.
Myyamala brings about Mytattva. Myyamala (the second mala or impurity)
gives to iva a strong sense of difference. This stage is beyond the gross utterance,
but if we could put the notion inoculated by Myyamala into words, it would be
something like this:
However, because "all things" are still unmanifested, this mala remains as a latent
seed within the womb of My. It will have full impact when both mind and gross
body are manifested. But, for now, it is just a seed.
Ah!, one more thing. When you rest in Mytattva, you are a Pralaykala or experient
of the void. The void is also known as "Pralaya" or dissolution of the manifestation.
My is experienced as a void according to my previous explanation.
My gives rise to five Kacuka-s or "sheaths". My is also known as "Ignorance".
That's why the five Kacuka-s are often called "sheaths of Ignorance". Sometimes,
My is included as another sheath or Kacuka.
THE FIVE KACUKA-S
From My (the Womb) five Kacuka-s or sheaths emerge. They do not emerge
without rhyme or reason, but they follow an strict pattern. In fact, all tattva-s are
manifested in succession, although they appear to emerge all at the same time. First
of all, look at the following graphic and learn the names of the Kacuka-s:
Before learning more about Kacuka-s, you must keep in mind that they cannot be
overcome by using your mind because they are above the mind. There are other sets
of tools to accomplish that overcoming. Be patient, please. Before overcoming them
you should study them. Therefore, let's study them one by one:
Kal or Kalkacuka (tattva or category 7): This is the same tattva 5 (Sadvidy) but in
a contracted condition. Tattva 5 is the abode of Omnipotence (sarvakarttva) or
Kriyakti (power of action) to its full height. In turn, tattva 7 is also the abode of
power of action but in a limited state now. There is not complete absence of power of
action at all, there is only a contraction of it. The same is true regarding the rest of
Kacuka-s. Kalkacuka is the limited power of action by which you carry out all your
daily duties. Although there is still no utterance at this level, if you try to put into
words the notions inoculated by Kalkacuka, this would be the result:
I cannot do this -- I am helpless -- I am limited in respect of action -- This is impossible
-- etc.
Vidy or Vidykacuka (tattva 8): This is the same tattva 4 (vara) but in a
contracted condition. Tattva 4 is the abode of Omniscience (sarvajatva) or

Jnaakti (power of knowledge) to its full height. In turn, tattva 8 is also the abode
of power of knowledge but in a limited state now. There is not complete absence of
power of knowledge at all, there is only a contraction of it. The same is true regarding
the rest of Kacuka-s. Vidykacuka is the limited power of knowledge by which you
know all in your day-to-day life. Although there is still no utterance at this level, if you
try to put into words the notions inoculated by Vidykacuka, this would be the
result:
I cannot know this -- I am an ignorante person -- I am limited in respect of knowledge
-- This is too complicated to me -- etc.
Rga or Rgakacuka (tattva 9): This is the same tattva 3 (Sadiva) but in a
contracted condition. Tattva 3 is the abode of All-satisfaction (pratva) or Icchakti
(power of will) to its full height. In turn, tattva 9 is also the abode of power of will but
in a limited state now. There is not complete absence of power of will at all, there is
only a contraction of it. The same is true regarding the rest of Kacuka-s.
Rgakacuka is the limited power of will by which you make decisions in your day-today life. When the Absolute Will is reduced, you experience a "lack", which urges you
to search for "something or someone" to fill the void, to meet your "apparent" need.
When you think you have found what you were searching for, you feel attached to it.
In sum, the sensation of a "lack" leads to "attachment". Although there is still no
utterance at this level, if you try to put into words the notions inoculated by
Rgakacuka, this would be the result:
I feel lonely -- I need a thing or a person to be happy -- I feel attachment -- I lack
something -- etc.
Kla or Klakacuka (tattva 10): This is the same tattva 2 (akti) but in a contracted
condition. Tattva 2 is the abode of Eternity (nityatva) or nandaakti (power of bliss)
to its full height. In turn, tattva 10 is also the abode of power of bliss but in a limited
state now. There is not complete absence of power of bliss at all, there is only a
contraction of it. The same is true regarding the rest of Kacuka-s. Klakacuka is the
limited power of bliss by which you make your schedules in your day-to-day life.
When the Supreme Bliss is reduced you experience divisions of Time. Although there
is still no utterance at this level, if you try to put into words the notions inoculated by
Klakacuka, this would be the result:
I have no time -- I am not happy enough -- My prime is past -- I cannot undo my past
-- I hope my future will be better -- etc.
Niyati or Niyatikacuka (tattva 11): This is the same tattva 1 (iva) but in a
contracted condition. Tattva 1 is the abode of Freedom (svatantrat) and Allpervasiveness (vypakatva) or Cicchakti (power of consciousness) to its full height. In
turn, tattva 11 is also the abode of power of consciousness but in a limited state now.
There is not complete absence of power of consciousness at all, there is only a
contraction of it. The same is true regarding the rest of Kacuka-s. Niyatikacuka is
the limited power of consciousness by which you feel near or far away from someone
or something in your day-to-day life. When Freedom and All-pervasiveness are
reduced you experience divisions of Space. Although there is still no utterance at this
level, if you try to put into words the notions inoculated by Niyatikacuka, this would
be the result:
I cannot get there because it is too far -- I need transportation -- Oh my beloved, even
though our bodies are so far from each other... -- I live here and you there -- I am
Argentinian because I was born here -- etc.
You ae invited to add your own examples of the notions inoculated by these Kacukas.
What you must understand is the following:
"Nothing, apart from your own limitations (mala-s, My and Kacuka-s), is making
you happy or unhappy. Happiness is your own achievement, and not dependent on
external circumstances. Real bliss is not given by anyone but You. Nothing is being
antagonistic except your own limitations".

If you understand these teachings, you will save yourself so much suffering. People
are constantly fighting and quarreling because they thought that the "other" is
responsible for their happiness or unhappiness. Trika does not state this. It states that
"we ourselves" are lastly responsible for our happiness and unhappiness. You are
surely wasting too much energy in this process of making the "other" responsible for
your happiness or unhappiness. If you become free from this self-deception, it would
be great!
Well, let's go on. In this stage, Krmamala (impurity in respect of action) emerges
due to the link between avamala and Kalkacuka (tattva 7). It might be
expressed using an equation like this:
avamala + Kalkacuka = Krmamala
Krmamala inoculates a notion in you, which put into words would be:
I am a doer of good and evil deeds
And this is the beginning of Karma's law. You are beholding the very birth of Karma in
you right now. Interesting! But, let's go deeper into the aforesaid equation: Replace
the respective notions for the Sanskrit names and see by yourself:
I am imperfect + I am limited in respect of action = I am a doer of good and evil
deeds
Look at the equation. All Mala-s and Kacuka-s may be overcome by personal effort
(aided by the adequate knowledge, of course) except avamala. avamala is only
overcome through Divine Grace. Never forget this. So, to annul the result of the
equation in the form of Krmamala, you must firstly annul Kalkacuka. The more
you feel that you are limited in respect of action, the more you are imprisoned by
karmic laws. It is that simple.
You may wonder, well, how to run away from this prison? This is my response: Every
Yoga (Jnayoga, Bhaktiyoga, Karmayoga, Mantrayoga, etc.) gives a series of
teachings and techniques to free you from the prison. Trika also gives a series of
teachings and techniques to accomplish this. Go to the English-Home, then click on
Trika section, then on Meditation and start with "Meditation 1" and afterward go to
"Meditation 2" and so on, or click here. There I will teach you techniques and tricks
for you to become a free person at last.
The documents about Trika would be the "theory" and the documents about
Meditation would be the "practice". This is approximate though, because there is also
theory in Meditation pages and practice in Trika pages. But for now the division is
suitable.
Here a technique for you: Study your responses in situations in which your
"capacities" are involved. For example, someone says this to you:
"You would be a very good engineer" or "You are no good for this work" or "You are a
good pupil" or "You are a great Sanskrit teacher" (I hope this, haha!) or "Your disease
is incurable" or "Your enterprise will go bankrupt" or anything else
You feel instantly a series of thoughts emerging in your mind. You may feel delight or
pain. Try now to separate your "I" sense from these delightful or painful thoughts. You
are a Witness to them. They are related to the limited person you think you are. Keep
your "I" apart from the aforesaid thoughts for so long as possible. Well, relax now.
All those thoughts were lastly born from Kalkacuka. Kalkacuka was their source. I
will write now probable responses to the above sentences:
"You would be a very good engineer" could generate this: "Oh no!, I think I am not
good enough"
or "Yes, I would".
"You are no good for this work" could generate this: "Oh yes, you are right" or "Oh no,
you are not right".
"You are a good pupil" could generate this: "Oh yes" or "Oh no, I am so ignorant".
"You are a great Sanskrit teacher" could generate this: "Oh yes, I am great" or "Oh
no, I still have
so much to learn".

"Your disease is incurable" could generate this: "You are right, I will die" or "Not at
all".
"Your enterprise will go bankrupt" could generate this: "Yes, everything is collapsing
now" or
"No, you are wrong, I will keep it up".
True, a positive attitude is always welcome, but ultimately the best way for you is to
get rid of all thoughts (negative and positive). And since you cannot accomplish this
by merely wishing it, you first will have to separate your "I" sense from the thoughts
emerging from Kalkacuka. This process is valid with respect to all Kacuka-s, of
course.
Listen to me: You are iva, the purest Self, you are the Highest Reality. Thoughts
(good and evil) have no relation to You. Aided by these teachings, get rid of them and
be happy. By "get rid of them" I mean "separate from them". They might be but you
remain unaffected, as a Witness to them all.

1. Mandala of Great Bliss with a lotus flower center housing six deities including
Kalachakra and Vishvamata, Askshobhya and Prajnaparamita, Vajrasattva and
Vajradhatvishvari surrounded by eight shaktis
2. Mandala of Enlightened Wisdom
3. Mandala of Enlightened Mind
4. Mandala of Enlightened Speech
5. Mandala of Enlightened Body
6. Animals representing the months of the year
7. Half vajras with half-moons, each adorned with a red jewel
8. Geometric shapes symbolizing the six elements, which are the five physical

elements (fire, water, earth, air, space) plus the wisdom element (consciousness)
9. Thirty-six offering goddesses represented by Sanskrit seed-syllables
10. Double vajras which correspond to each of the four directions
11. Hanging garlands and half-garlands of white pearls surrounding the eight
auspicious signs
12. Downspouts, which release rainwater from the palace roof
13. Half-lotus petal design symbolizing protection from afflictive emotion
14. Seven animals pulling a chariot that holds two protective deities; seven elephants
are here in the western quadrant
15. Western gate of the Mandala of Enlightened Body
16. Offering garden
17. Earth element circle filled with interlocking crosses representing earth's stability
18. Water element circle containing wavelike ripples
19. Senge Kangpa Gyepa, an eight-legged lion pulling a cart containing two wrathful
protective deities
20-21. This whole area is known as the cemetery grounds and is composed of the fire
element circle (20) and the wind element circle(21)
22. Wheel of Dharma with a pair of protective deities in the center
23. Sanskrit seed-syllables
24. Space element circle containing an interlocking fence of golden vajras
25. Wisdom element circle, also known as the Great Protective Circle