Articles by "Chakra"

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In kriya yoga you learn about the psychic passages, and how to move your awareness through them to the different centres in the body. Now, where is this experience happening? When your awareness begins to move in the psychic passages, it is not the physical body which you are aware of. It is a more subtle frame of reference which we touch by concentrating on certain areas of the physical body, and the chakras are the fundamental contact points in this more subtle body.
Chakra means 'wheel' in Sanskrit. The chakras are vortices of psychic energy and are visualized and experienced as circular movement at a particular rate of vibration. In the practices of kriya yoga you move your consciousness up and down the spine as if you are on a train and the chakras are the different stations on this transcendental railway line. Mooladhara is the most basic, fundamental chakra . Mooladhara is where we commence our evolution and sahasrara is where our evolution is completed.
Mooladhara is the highest chakra that animals have the capacity to awaken; it is their sahasrara. The higher chakras beyond mooladhara are not present in the psychic physiology of animals and their nervous systems reflect this relative deficiency. All life is evolving, and man is no exception. Human evolution, the evolution which we are undergoing relentlessly, both as individuals and as a race, is a journey through the different chakras. As we evolve towards sahasrara, outer experiences come our way in life, and inner experiences come our way in meditation, as different capacities and centres awaken progressively within the nervous system. This occurs as energy flows at higher voltages and rates of vibration through the different nadis in the psychic body.
Now, in kriya yoga, you have to know the different colours and symbols of the chakras. They are alt very beautiful and form an intrinsic part of the awakening of that chakra. Each chakra has a particular colour, mantra, situation and range of experiences associated with it.

Mooladhara: the sleeping serpent

In the male body, mooladhara is experienced as a point of awareness behind the scrotum and in front of the anus, in that area called the perineal floor. In the female, the point of awareness of this chakra in the physical body is in the posterior rim of the cervix. At these points, according to the tantric philosophy of yoga, there is an infinite power lying dormant, and this power is called kundalini. Kunda means 'pit, a deep place', and the kundalini shakti is seated right down in the deep pit of mooladhara chakra.
Although kundalini is a very great force, it is dormant. That is why the symbol of this chakra is a serpent, fast asleep. Mooladhara represents everything in its potential state, all that we could realize, express and become. That is the dormant serpent power.
The energy of kundalini is one energy, but it expresses itself differently through the individual psychic centres - first in gross, instinctive ways and then in progressively more subtle ways. Refining of the expression of this energy at higher and more subtle levels of vibration represents the ascent of human consciousness to its highest possibilities.
Kundalini is the creative energy; it is the energy of self-expression. Just as in reproduction a new life is created, in the same way someone like Einstein uses that same energy in a different, more subtle realm, to create a theory like relativity. It is the same energy that is expressed when someone composes or plays beautiful music. It is the same energy which is expressed in ail parts of life, whether it is building a business, fulfilling the family duties or reaching whatever goal you aspire to. These are all expressions of the same creative energy.
Each of the chakras can be visualized as a lotus. There are many different descriptions given in the yogic scriptures. Mooladhara chakra has four petals. This means that the rate of vibration at this chakra is at its lowest. As you move up the chakras, the number of petals and the rate of vibration increase.
Now, within mooladhara there is a red inverted triangle, encompassed by a circle which forms the centre of the four petalled lotus. The triangle is inside a yellow square, and the four corners of the square are touching the circle.
In the centre of the triangle is a smoky black shiva lingam with a sleeping serpent coiled three and a half times around it. This serpent represents the source of energy, which can be awakened by kriya and kundalini yoga. However, in most of us it is dormant. In its awakened state this centre represents our spiritual potential, but in its dormant state it represents that instinctive level of life which supports our basic existence. Both of these possibilities lie in mooladhara.

Ajna: the two petalled lotus

Next, we shall go straight up to ajna, located in the brain directly behind the eyebrow centre. All of the centres are important, but ajna and mooladhara are the two easiest ones to concentrate on in order to bring about the greatest awakening of energy and release the maximum possibilities and creativity in life. Initially you become aware of ajna at bhrumadhya, the eyebrow centre. This centre is also called the third eye and corresponds to the pineal gland.
The symbol of ajna chakra has some things in common with the symbol of mooladhara. It contains the same inverted triangle inscribed within a circle. Superimposed on the triangle is the symbol of the mantra Om. The lingam is also in the centre of the lotus, but its form is slightly different. In mooladhara, it is smoky and ill defined, just as when we live an instinctive life and have no real concept of ourselves or what we are. In ajna chakra the lingam is much clearer. It is deep black and the outline is very well delineated. Here the awareness of 'what I am' is becoming more sharply defined, and the various capacities are being awakened.
Now, on either side of this circle are two lotus petals, and their colour, according to the scriptures, is very pale. They are described as a light grey colour like a rainy day, not white or grey, or any distinctive colour, but an intangible colour. These two petals represent the two major nadis, ida and pingala, which correspond to the sympathetic and parasympathetic nervous systems. The sympathetic, on the right side, known as pingala, or prana shakti, is the solar or vital force, by which we act and move. The parasympathetic, on the left, corresponds to ida, or manas shakti, the lunar force, by which we think and feel.

Faculty of awareness

Ajna chakra is essentially the chakra of the mind, and in the various yoga practices we use it all the time. When we visualize, or when we dream at night, the inner vision that occurs is through this third eye. The various practices and so called superhuman powers such as telepathy, which are currently being investigated, are all powers of someone who has awakened ajna chakra. By concentrating on, or bringing the awareness to mooladhara, you are connecting ajna and mooladhara, trying to bring the infinite energy of mooladhara up into the mind.
Ajna is the chakra by which we are aware. It is the most fundamental chakra, when it comes to the awakening of consciousness. The infinite energy is at mooladhara, but we become aware of it through ajna. If I am eating, sleeping or talking, and I am not aware of it, then ajna is not operating. But if I am talking, and one area of my awareness knows that now I am talking, this knowing, this awareness, is the faculty of ajna.
So we focus on ajna chakra in kriya and kundalini yoga because it is the key. It is also called the guru chakra, the command chakra, because when you take spiritual initiation it is through ajna chakra that the contact with the guru is formed. If you are going to awaken the enormous capacities of the brain, which the psychologists tell us are lying there dormant like a huge city cut off from its power, then it is the guru's energy which is going to enable you to slowly link up the different suburbs and areas. In the awakening of kundalini, the guru plays a fundamental role. Without a guide who thoroughly knows the way, you cannot make head or tail of the path; you do not know whether you are coming or going.
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When your root chakra is blocked you don’t feel at home… anywhere. As the chakra of grounding, the first chakra significantly impacts your sense of security in life. When the chakra is open and balanced you feel at home, stable, and able to take on life’s challenges. You have clear focus, a sense of purpose, and are always “present” in the moment.
However, if the chakra is blocked, the security gives way to doubt, fear, and your emotional and physical well-being suffers.

Symptoms of Blockage in the Root Chakra

A blocked root chakra not only creates an imbalance in energy flow throughout the body, but it can also instigate feelings of restlessness. You may feel like you’re constantly searching for an elusive something that you can’t even identify.
Individuals with a blocked root chakra find it difficult to “settle down” with anything, including where they want to live and work. Even their personal relationships are impacted.
Characteristics common to those with a blocked root chakra are:
  • lack of focus
  • co-dependency
  • restlessness
  • feeling abandoned
In addition to the vagabond-like mentality a blocked root chakra creates is the issue of the physical and emotional toll the blockage takes.
The root chakra primarily governs the reproductive organs and lower extremities, including the lower spine, legs, and feet. The chakra blockage will often replicate itself manifesting as constipation, kidney stones, circulatory issues, and leg weakness. Additional physical signs can include:
  • sciatica
  • hypertension
  • impotence
  • colitis
Common non-physical signs of blockage include:
  • depression
  • anxiety
  • fearfulness
  • guilt 
  •  resentment
How to open a Closed Root Chakra
Techniques for opening a blocked first chakra can range from physical activity to meditation and energy healing.
Any physical activity can help unblock the root chakra, from walking to doing chores around the house, and even yoga and dancing. The key is to be present in the moment and aware of your movement.
Meditating on the root chakra can also open this energy center. There are numerous meditation resources available online.
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There are 114 chakras in the body. There are many more, these are the major ones. You can see them as 114 junction boxes or confluence of nadis. These junctions are always in the form of triangles. Because it embodies movement from one dimension to another, it is referred to as a “chakra,” which means “wheel” or “circle,” but it is actually a triangle. Out of these 114, two are outside the physical body. Of the remaining 112, only 108 can actually be worked upon, the remaining four just flower as a consequence.
The number 108 has manifested in the human system because it is a significant number in the making of the solar system. The diameter of the sun and the distance between the earth and the sun is 108 times. The diameter of the moon and the distance between the earth and the moon is 108 times. The diameter of the earth and the diameter of the sun is 108 times. And hence, 108 is significant in various spiritual practices.
The seven fundamental chakras
The seven fundamental chakras are known as muladhara, which is located at the perineum, the space between the anal outlet and the genital organ; swadhisthana, which is just above the genital organ;manipuraka, which is just below the navel; anahata, which is just beneath where the rib cage meets; vishuddhi, which is at the pit of the throat; ajna, which is between the eyebrows; and sahasrara, also known as brahmarandra, which is at the top of the head, where when a child is born, there is a soft spot.
We can speak in terms of lower and higher energy centers, but such language is often and too easily misunderstood. It is like comparing the foundation of a building to the roof. The roof is not superior to the foundation. The foundation of the building is more basic to the building than the roof. The quality, life span, stability and security of the building depends to a large extent on the foundation rather than the roof. But in terms of language, the roof is higher, and the foundation is lower.
If your energies are dominant in muladhara, then food and sleep will be the most dominant factors in your life. Chakras have more than one dimension to them. One dimension is their physical existence, but they also have a spiritual dimension. This means that they can be completely transformed. For example, if you bring the right kind of awareness, the same muladhara that craves food and sleep, can become absolutely free from the process of food and sleep.

The Kshetras

These chakras have a manifestation in the body and they also have a subtler manifestation. These manifestations are called kshetras. Kshetra means a place where someone resides. You may be here, but your residence is somewhere else. Just like that, there are kshetras that are external ones, called bahya kshetras, and there are internal ones calledantar kshetras. There is a home and a holiday home!
When you are at home, you will be one way. Generally, the mundane occupies your time and life – cooking, cleaning, fixing – most of your time goes in this. When you go to your holiday home, even though there is cooking, cleaning and all the other things, the mundane does not occupy the whole of you. It is a more exuberant existence. A home in the mountain is supposed to be more exuberant existence, though it may be physically more taxing than being at home. Being at home is easier. Many people have given up and just stay at home because it’s easier. The reason why you went to another home away from home is you still want to know the coziness of a home, you don’t want to stay in a hotel, but you want a more exuberant existence. The Creator provided for all that. You can be in the antar kshetra, not so vibrant and just sleeping, or you can be in the bahya kshetra. Any time you want to go back home, it’s not a problem, you can always step back.
The second chakra is swadhisthana. If your energies are dominant in swadhisthana, pleasures will be most dominant in your life – you seek pleasures, you enjoy the physical reality in so many ways. If your energies are dominant in manipuraka, you are a doer; you can do many things in the world. If your energies are dominant in anahata, you are a very creative person. If your energies are dominant in vishuddhi, you become very powerful. If your energies are dominant in agna or if you attain to ajna, then intellectually, you are realized. Intellectual realization gives you peace. Experientially it has not happened yet but intellectual realization has come to you, which brings you to a certain state of peace and stability within yourself irrespective of what is happening outside of you. Once your energies hit sahasrara, simply like crazy you are ecstatic. There is no external stimulant, there is simply no reason, but you are ecstatic simply because energies have touched a certain peak.

Falling upwards

Fundamentally, any spiritual path can be described as a journey from the muladhara to the sahasrar. This journey is an evolution from one dimension to another; these are just seven different levels of intensity.
To move your energies from muladhara to ajna, there are many spiritual processes and several ways, but to move from ajna to sahasrara, there is no path. There is no particular way. One has to either jump or fall into a bottomless pit. This is called “falling upward.” In yoga, they say unless you are willing to fall upward, you won’t get there.
This is why so many so-called spiritual people have come to the conclusion that peace is the highest possibility – because they got stuck in agna. Peace is not the highest possibility. You can become ecstatic, so ecstatic that the whole world becomes a big joke in your understanding and experience. Everything that is dead serious for everybody is just a joke for you.
People come and stop there for a long time, just to make up their mind to jump. This is why in the spiritual traditions, so much stress was always laid on the Guru-shishya relationship – the master-disciple relationship – is simply because if you have to take this jump you need deep trust in the Guru. 99.9% of the people need trust, otherwise they cannot jump. This is the reason why so much stress is laid on this relationship, because without trust, one will never take that jump.

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Sahasrāra Chakra
Sahasrāra = thousand, infinite
The Sahasrāra Chakra is located on the crown of the head beneath the Fontanelle, which is easily visible in a new-born child. It is also known as the Thousand-petalled Lotus, Brahmrandhra (door to Brahma) and Source of Light (because a supernatural light as bright as the sun radiates from it).
No other light approaches the brilliance of the sun. In the same way the radiance of all other Chakras fades before the incomparable radiance of the Sahasrāra Chakra. The Sahasrāra possesses no special colour or quality. Its light contains all colour vibrations united in the incomparable brilliance of pure light. The energy of all Nādīs flows together here, just as the water of a thousand rivers comes together in the sea.
The element of the Sahasrāra Chakra is ĀDI TATTVA or ĪSHVARA TATTVA . It is the source of creation, the pure light and one reality – God. This Tattva is Ādi Anādi. Ādi means “without beginning”, Anādi means “without end” – therefore infinite. As soon as this Tattva unites with a quality (Guna) it is bound and therefore limited – just as pure water has no taste of its own, but is modified by and takes on the taste of whatever is added to it. In the Cosmos there are diverse manifestations of this one Tattva with various qualities and functions – such as fire, water, air and earth – but the basis is always the same, the pure essence.
The awakening of the Sahasrāra Chakra means revelation of the Divine Splendour and attainment of Supreme Consciousness. It is the seat of Lord Shiva, whom we have met in three forms in the Chakras:
  1. In the Mūlādhāra Chakra as Pashupati, Lord of the Animals.
  2. In the Mūlādhāra and Āgyā Chakras in the symbol of the Shiva Lingam.
  3. In the Sahasrāra Chakra as Ādi Anādi, Supreme Divine Consciousness and original foundation of the Universe.
Ādi Shiva is the uncreated creator of the Cosmos (Svayambhu). He represents Ānanda (bliss), Purusha (pure consciousness) and Moksha (liberation). He is perfect, eternal and divine, and radiant like a million suns. No Karmas can touch Him, all impurities melt and burn in his proximity. Only purity, clarity, light, love and truth emanate from Him.
In each individual (Jīvātmā), the Self (Ātmā) resides with the Supreme Self (Paramātmā), appearing in the form of Ādi Shiva in the Sahasrāra Chakra. In essence Ātmā and Paramātmā are the same. The Ātmā also possesses divine consciousness, but until it has attained liberation (Moksha) it is closely linked to the personal “I” and the Koshas , and through this is qualified and limited. But Paramātmā is unlimited and therefore impersonal – it is the Universal, Supreme Self, the “Light of Life”. When the consciousness of the Jīvātmā reaches Ādi Shiva in the Sahasrāra Chakra and merges with it, it is illuminated and freed from any shackles and limitations. Just as night gives way to sunrise, the darkness of ignorance fades with the opening of the Sahasrāra Chakra. We can attain this through Kriyā Yoga meditation and Guru Kripā .
The Jīvātmā strives lifelong for reunion with its source, the Supreme Self, either consciously or unconsciously. Or, expressed another way, our lifelong striving for happiness and fulfilment is, at its deepest level, the union of Jīvātmā and Paramātmā, which, translated in the symbolism of the Chakras, is the union of Shiva and Shakti.
Shakti is located in the Mūlādhāra Chakra and Shiva in the Sahasrāra Chakra. Between the two exists an irresistible attraction, and we experience the distance between them as a dark zone of unclarity and ignorance. The trench that separates Shiva and Shakti (otherwise known as Purusha and Prakriti – consciousness and nature) is “not-knowing”, and the consequence of “not-knowing” are emotions full of suffering, such as loneliness, sadness, bitterness, fear, doubt, etc., that accompany us through life. The bridge across this gap of ignorance is blocked by barriers and the rocks of numerous Karmas and restrictive qualities.
Icchā Shakti (willpower) is the force that finally provides the impulse for the removal of the rocks of Karmas and cumbersome qualities once and for all. Once this Sacred Will arises within the Jīvātmā, it leads inexorably to union with the Divine Self. In line with the Karma and personality structure of the aspirant, this process can either continue in tumultuous and intense circles or unfold gradually and calmly.
The union of Shiva and Shakti occurs when the stream of energy in the two main Nādīs, Idā and Pingalā , unite and rise through the Sushumnā Nādī. There is, however, one important condition. As written in the chapter on the Anāhata Chakra, the seat of the Ātmā is in the heart, and realisation of the Ātmā takes place only when a simultaneous awakening of the Anāhata Chakra and the Sahasrāra Chakra occurs. With this a direct connection from the Sahasrāra Chakra to the Anāhata Chakra through the Brahmā Nādī (also known as Gyāna Nādī) is established. If the Anāhata Chakra is blocked and the flow of Bhakti, love and devotion, has also dried up the Sahasrāra Chakra does not open.
Only with the complete awakening of the Anāhata Chakra does the flame of light, which is the Ātmā, rise from the heart and reach the level of Divine Consciousness through the “Door of Brahman”. Then, in the ocean of Brahma Gyāna the thousand-petalled Lotus unfolds, and in its centre the pearl of Paramshakti shines. Like a “swan” the Jīvātmā dives into the splendour of eternal, Divine existence. When it unites with the Supreme Self its existence dissolves – just as a river loses its name when it flows into the ocean. Now it is in the sphere of pure consciousness. Its form is perfect divine consciousness and eternal, divine bliss – SAT CHIT ĀNANDA SVARŪPA ĀTMĀ. The Realised Ones and Saints of all ages have reached this level of consciousness, which cannot be described with words.
When we are unable to see or experience anything in meditation, it is because our vision is obstructed by the barrier of the limited “I”. Though our Ātmā is directly connected to God, and is, in fact, God, we are not yet conscious of this.
We will again return to the image of the Lotus. The root of the Lotus represents Ādi Shakti, the original, divine power, which is located in the Mūlādhāra Chakra. The Blossom in the Sahasrāra Chakra is Ādi Shiva, the Divine Consciousness and Supreme Self. In Rāja Yoga these two primal principles are known as Jīvātmā and Paramātmā. When they become one it is said that we are “one with our Self”, whereas in reality there is no difference between them. The division is only apparent, because we are not conscious of the real unity. And yet the Jīvātmā must wander along a lengthy and often very difficult path until it again discovers this oneness within the consciousness.
The development of the consciousness progresses step-by-step; just like the seed of a Lotus when dropped into the soil first produces a delicate bud, then continues to grow upwards towards the light. The journey leads from the root of the Lotus (Mūla Prakriti) through the water (the World, which is Māyā), upwards along the stem of the Lotus (the different Chakras and levels of consciousness) until it finally reaches the blossom, the Sahasrāra Chakra.
All individuals travel along their own pathway, have their own history and their own experiences – but at the end all inevitably reach the same goal, the same truth and the same reality. However, until then it is a long journey. Only those who purposefully follow the spiritual path throughout their life with consistency and discipline, come through. Those who pursue happiness in the external world, lose their way. Eternal, true happiness is found within us and not outside. Just as a stag runs after the scent of musk not realising it is he himself who is producing it, we seek fulfilment of our wishes in the external world and are not aware that everything we are missing and seeking is carried within us.
As Saint Francis of Assissi so concisely expressed it:
“That for which they seek is that which searches.”
Only when we turn towards the inner Self do we find fulfilment and peace.
Seek only God; do not look for spiritual sensations, or Siddhis , or extraterrestrial adventures. Hand your life over to God and pray in this way: “Oh Lord, may Your will be done. May my destiny be fulfilled”.
The greatest happiness that can be bestowed upon us, due to good actions in earlier lives, is a meeting with a spiritual Master. The Masters assist us through techniques with which we are able to purify our “inner field” and open our consciousness to the Divine Light. They accompany us on all levels through our development, wherever our destiny takes us. Under their protection our soul cannot be harmed, no matter what happens.
The greatest misfortune is to die without attaining God-Realisation. Painfully, the Jīvātmā comes to the realisation that it has missed the opportunity of human life and must re-enter the cycle of death and rebirth.
After death we move unavoidably into the astral level appropriate to our Karma. In the astral world we are fully aware of all events but are incapable of taking any action. We see our life running past us like a film. We recognise the mistakes of our earthly life, and also joyfully experience the bliss of divine light and divine love resulting from our spiritual progress and good actions. But there is no possibility whatsoever of any further resolution or intervention. The direction and goal of our journey is determined solely by the trend of our Karmas.
Here the Jīvātmā follows one of three possible threads of destiny: Two lead to a new birth in the world of Māyā, and the third to Realisation and union with the Supreme Self.
In the Bhagavad Gita (8/24-25) Lord Krishna explains the circumstances by which the soul comes to one of these paths.
Anyone who still has some Karma adhering – good or bad – will take on a mortal body again. Those who in their earthly life load themselves largely with bad deeds, were unkind and lacked compassion for others will be born into an animal level of consciousness. With complete justification this can be described as “hell”. In an animal life form the ability of expression and development of the soul is greatly limited. It does not possess free will, intellect, speech or the capacity to reason. In this existence there is only a very small and slow development of consciousness; all karmas must be lived through over the pre-determined period, and be cleared away. But those whose good karmas predominated have the opportunity to aspire to human birth and liberation. In line with the ratio of good and bad karmas their existence is either happy or full of sorrow. The most beautiful fruit from existences which were full of good and noble actions, is a happy life enriched with numerous opportunities for development in a spiritual and peaceful environment.
Those who finally attain liberation through knowledge and selfless deeds (Nishkāma Karma), and with the help of the Master and God’s grace are not born again – unless they voluntarily decide to return to the earth as a helper or a teacher.
These are the paths the soul takes after earthly death. Normally the soul (together with the astral and causal bodies ) leaves the physical body through one of the “nine doors” – the mouth, eyes, ears, nostrils, excretory organs or genitals. Occasionally it can be clearly seen through which door the soul departs. If a dying person eliminates excrement or urine it is an indication that the soul is wandering in a lower level of consciousness. These souls, particularly, need our prayers so they can find their way to a higher consciousness when they again finally obtain a human birth after a long waiting period. Many dying people open their mouths or eyes; with others a drop of blood comes from their nose or ears. These souls wander in the astral level appropriate to their Karma.
But the Ātmā of liberated Yogis and Masters departs through the “tenth door” – the Sahasrāra Chakra. (This is occasionally visible through a drop of blood or ray of light appearing at the crown of the head). Realised souls go to the highest level of the Cosmos where they are honourably welcomed as triumphant heroes.
The path of development through the Chakras, the process of change in the consciousness and the investigation of our own thoughts and feelings, is no easy undertaking. Many old habits must be given up, and much must be overcome. Unfortunately we continue to perform ill-considered actions, speech and thoughts. But for all the errors that we committed in ignorance we can ask for forgiveness and pray:
“Oh Lord, lead us from ignorance to wisdom, from darkness to the light of knowledge. May Your Divine Light always enlighten my heart and my consciousness”.
Though the way may still be onerous and thorny, when we reach the goal we forget immediately all pain, and the effort expended appears to vanish when compared to the bliss we now experience. Therefore we should stay strong and under no circumstances give up our goal.
The most important thing in life is that our spiritual practices are always performed with Bhakti – love and devotion. Through Bhakti, Ātma Chintana (constantly thinking about the Ātmā), Mantra and meditation the Chakras are awakened. Sāttvika Bhakti is a safe and certain pathway to God, because while the flame of pure love and devotion burns within us no shadow or destructive forces can approach us.
Allow the river of love to flow within, and hold the candle of wisdom firmly in your hand. Be a light to anyone you meet and help them on their path. In this way you will continue to progress and develop further on your spiritual path.


Medhā Shakti

An inexhaustible stream of energy radiates from the Sahasrāra Chakra – MEDHĀ SHAKTI. It is one of the most influential and important forces in the body; mental power, intelligence and memory depend upon it. Medhā Shakti is “food” for the memory and all other functions of the brain. It is of great importance to preserve and strengthen the Medhā Shakti.
Medhā Shakti is quickly used up by excitement, stress, hustle and bustle, sexual intercourse, strong emotions, empty chatter, crying, shouting, brooding and worrying. Anger, hate, jealousy, unresolved conflict, feelings of revenge and resentment that we carry with us from the past weaken and destroy it.
We strengthen our Medhā Shakti through relaxation of body and mind, quietening our thoughts, trusting in God, inner peace, joy and contentment. Therefore, all Yoga exercises exert a positive influence on this Shakti, which has an overall balancing and calming effect on body and mind. All inverted postures such as Shirshāsana (headstand), Sarvāngāsana (shoulderstand) Viparītkaranī Mudrā (Energy Regeneration Pose), Yoga Mudrā (Forward Bend sitting on heels) and Shashankāsana (Hare) are particularly beneficial. Agnisāra Kriyā , Prānāyāma, concentration and meditation practices also strengthen Medhā Shakti. This mental and spiritual power is also supported through prayer, recitation of Mantra, reading of holy scriptures, singing Bhajans, Satsang, Pūjā and Sevā - putting it briefly, through positive thoughts, speech and actions.
A very valuable technique to quieten thoughts and strengthen the Medhā Shakti is MAUNA (silence). Mauna leads to perfect inner peace and helps us reach deep meditation.
A food recommended to strengthen the Medhā Shkti is Almond milk. It is also beneficial for headache and tiredness, and is an excellent drink for promoting concentration and memory performance.
Take 10-15 unpeeled almonds and soak them overnight in a water-filled pottery bowl that has not been glazed or fired too strongly (the water should be able to soak into the pottery - the clay should still be able to breathe). Next morning peel the almonds and grind them to a fine paste. Warm a glass of milk, add a teaspoon of honey (or as desired) and stir in the ground almonds. Sip the almond milk slowly about half an hour before breakfast.
Some people are unable to drink milk. In this case one can also crush fresh peppermint leaves in a mortar, or chop in a processor. Place the minced leaves in a glass of hot water and mix well by covering the glass and shaking strongly. You can then strain the liquid but this is not absolutely necessary. Add a spoonful of honey and sip the drink slowly. As well as this, chew the almonds, which have been peeled and soaked overnight in water, slowly and thoroughly. After just 10 days you will become aware of how good this drink is for your body and mind.
Medhā Shakti can also become too active and produce inner restlessness and excitement. It is a strong power, like fire. Once it becomes active its movement cannot so easily be stopped. Therefore, occasionally the Medhā Shakti must be cooled off and quietened. And this is the reason that during a Pūjā the Shiva Lingam, which is also a symbol for power and activity, is symbolically sprinkled with water to cool it down.
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Bindu Chakra

Bindu = point, drop
Who has not at some stage dreamt of the “fountain of eternal youth”, and wished to find it? As in most sagas and myths there is also a kernel of truth in this. For this fountain of youth, vitality and health is located in the Bindu Chakra – one of the most mysterious and remarkable energy centres in the human body.
The Bindu Chakra lies beneath the cowlick that most people have at the back of their head. Anatomically it is located where the bones of the back and sides of the skull meet (the occiput and the parietal). The direction of the stream of cosmic energy flowing into the Chakra can be seen quite clearly at this point. Some people have two cowlicks, indicating the existence of two energy centres. These people often possess exceptional vitality and creativity, but on the other hand can also be inclined towards hyperactivity and extreme nervousness. In these cases the method described later in this chapter can help to balance out the energy flow again.
In most Yoga books the Bindu Chakra is not mentioned, but in Tantra Yoga great importance is attached to the healing and rejuvenating effects of this Chakra.
Whilst this energy centre “sleeps” it is similar to a dot, but when awakened its energy begins to flow or to “drip”. The Bindu Chakra produces truly astonishing effects. It is a “health centre” that brings about improved physical, psychic and spiritual health, and is therefore a valuable aid on our spiritual journey. It also helps to quieten our emotions and brings harmony and a sense of wellbeing.
With the help of this Chakra we are able to control hunger and thirst and overcome unhealthy eating habits.
Concentration on the Bindu Chakra can also be beneficial for depression, nervousness, feelings of anxiety and an oppressive feeling within the heart. A slight pressure with the fingernail on the site of the Bindu Chakra gives rise to a spontaneous feeling of happiness that spreads to the heart. When a child is restless and will not go to sleep it helps to gently massage the Bindu Chakra with soft circular movements for a few minutes – the child will soon become quiet and sleepy.
But the most outstanding effect of the Bindu Chakra is the production of AMRITA, the nectar of immortality.
At the beginning of the Peace Mantra it is said:
ASATO MĀ SAT GAMAYA
TAMASO MĀ JYOTIR GAMAYA
MRITYOR MĀ AMRITAM GAMAYA
Lead us from unreality to reality
Lead us from darkness into light
Lead us from death to immortality.
On the physical level this means that with the awakening of the Bindu Chakra the Pineal Gland, which is connected to this centre, becomes active. This gland emits a hormone that has a “fountain of youth” influence on both body and mind. This is why the Rishis gave it the name “Amrita”, nectar of immortality. The more active the Bindu Chakra becomes, the more plentifully this precious Amrita flows. It is said in the ancient scriptures that just one concentrated drop is sufficient to make new shoots grow on a piece of dry wood, and bring the deceased back to life.
In Āyurveda this life-giving nectar is known as Sanjīvini Bhuti . There are Yogis who eat no food and are nourished exclusively by the nectar from the Bindu Chakra. If we were able to utilise this life elixir for our body we would not only prolong our life but also enjoy perfect health. But, unfortunately, this precious nectar normally drips straight down into the fire of the Manipūra Chakra (Jatarāgni) and is burnt before its effects develop. Through certain Yoga practices we can be successful in catching the drops of nectar in the Vishuddhi Chakra and supplying the body. The Vishuddhi Chakra is responsible for the purification and detoxification of the body if an imbalance occurs in the body due to harmful substances.
In the Gheranda Samhitā (Verses 28-30) it is written:
“The Sun is in the navel and the moon in the head. The nectar that comes from the moon is consumed by the sun, and the life force is gradually used up in this way.”
Here the moon stands for the Bindu Chakra and the sun for the Manipūra Chakra. Because the nectar from the Bindu Chakra is constantly being destroyed in the fire of the Manipūra Chakra our body is susceptible to illness and continues to deteriorate with advancing age.
In fact the Ātmā is immortal, but in this earthly existence we are bound to the mortal body. Only in this very fragile body can we attain spiritual realisation and liberation (Moksha). Therefore Yogis endeavour to keep their body healthy for as long as possible to enable them to complete their spiritual development in the current lifespan.
And this is why the Rishis, in ancient times, sought methods by which this valuable nectar could be gathered within the body and its benefits utilised. They found that they could control the flow of nectar with the help of the Vishuddhi Chakra and the tongue. The tongue possesses subtle energy centres, each of which connects to a specific part of the body or organ. Udāna Prāna, one of the five main Prānas (vital forces), works within the Vishuddhi Chakra and this Prāna Vayu activates the muscles in the throat that control the swallowing of food. Udāna Prāna also directs energy to the head. When the nectar is held firmly in the Vishuddhi Chakra and influenced by Udāna Prāna its effect is set in motion. The way it works is similar to Homeopathy; and like homeopathic medicine its beneficial effects are spread through the whole body via the outgoing energy channels in the tongue.
But how are we able to catch this precious nectar with the tongue? Through a technique known as Khecharī Mudrā , which is described in the Hatha Yoga Pradipikā. In this the tongue is rolled back as far as possible until the tip of the tongue reaches deeply into the Pharyngeal cavity. Then the nectar that drips down from the Bindu Chakra can be caught.
In order to be able to roll the tongue back far enough some practise is essential. Yogis achieve this by carefully stretching the ligament beneath the tongue, gradually lengthening it through gentle pulling. In this way the tip of the tongue can finally reach the Uvula.
The benefits of Khecharī Mudrā are strengthened when it is performed together with Ujjāyī Prānāyāma and Jālandhara Bandha (Chin Lock).
Ujjāyī Prānāyāma is a breathing technique with concentration on the process of breathing in the throat. The throat is contracted slightly so that the air flowing through it produces a soft sound, as in deep sleep. Through Jālandhara Bandha the flow of energy is briefly interrupted and the Prāna is held in the throat .
Another very effective practice is Viparitkaranī Mudrā , which has been translated as “The Energy Regeneration Pose” in the system of “Yoga in Daily Life”. The reason for this is that the nectar flows towards the throat in this inverted position and is therefore prevented from being burnt in the Manipūra Chakra.
The symbol of the Bindu Chakra is the MOON; therefore it is also known as Chandra Chakra (Moon Centre). In the inner Cosmos, which is seen by our inner eye in meditation, the Bindu Chakra appears to have a circular opening with a lid almost completely covering it, and from this some light shines forth through a small gap. This glimmer of light that is the emanation of the radiance of the Self in the Sahasrāra Chakra is similar in appearance to the slender crescent of the new moon. If the Bindu Chakra is fully awake and open it shines brightly with a silvery sheen, like the Full Moon.
The moon is a symbol of perfection, nectar and energy. Nature receives life-sustaining Prāna from the moon allowing everything to grow and thrive, as moonlight is also essential for the growth of plants and the ripening of fruit – not only sunlight.
In the Bhagavad Gita (15/13) Lord Krishna says:
“When I come onto the earth, I preserve all beings through my life-giving power. When I become the nectar-giving moon, I nourish the vegetation.”
The moon is the symbol of Lord Shiva, and the Mantra of the Bindu Chakra is AMRITAM – I am immortal. At the end of the Peace Mantra we sing:
OM TRYAMBAKAM YAJĀMAHE SUGHANDHIM PUSHTIVARDHANAM
URVĀRUKAMIVA BHANDANĀN MRITYOR MUKSHĪYA MĀMRITĀT
OM my adored One, the three-eyed Lord Shiva , who is omnipresent
May He nurture us and bless us with health
May His blessings liberate us and lead to immortality.
This Mantra is known as MAHĀ MRITYUN JAYA MANTRA – the glorious Mantra of victory over death.
May the light of Shiva fill our consciousness. May the nectar of immortality spread through and expand our inner space (Chidākāsha). Through this nectar all Chakras are brought into harmony. Fear, sadness, anger, resentment and other disease-producing emotions are released in the healing vibration of this Mantra. May it spread fragrance, melodiousness, love, happiness and contentment through the entire world.
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Āgyā Chakra

Āgyā = Command, Knowledge, Wisdom
In the Āgyā Chakra the development of our wisdom and humanity is completed and we reach the bridge to Divine Consciousness. It is located at the upper end of the spinal column, at the point of transition from the spine to the brain. Its radiation is, however, primarily perceptible in the centre of the forehead between the eyebrows. Therefore, it is also known as the “Eyebrow Centre” or “Third Eye”. Another expression for the Āgyā Chakra is “Guru Chakra – the Seat of the Master”.
Who can give us orders? Whose instructions should we follow? Only an initiate can show us the correct path, for only that one has the knowledge gained through personal experience and mastery that can then be imparted to others.
In connection with this it is important to understand what an initiate, a Master (a Guru), is. Guru Tattva is the Divine Principle of the evolution of consciousness. Therefore, the Guru represents the universal, divine principle that leads us from darkness to light – which means from ignorance to knowledge, from death to immortality.
All holy incarnations have been “Gurus”. Jesus was the Master of his disciples, Krishna was the Master of Arjuna, and he himself had a Guru, Rishi Sandīpa. When disciple and Master unite, when the “Guru Principle” has been awakened in the consciousness of the disciple and the disciple begins to guide himself, the disciple then becomes his own master.
The Guru Principle is recognisable within a person as clarity, wisdom (Gyānā) and the ability to discriminate between truth and untruth, reality and unreality (Viveka).
We do not need to seek truth; it is always in front of us. But in order to recognise it a person needs an open, pure consciousness and clear thoughts. While our mind remains cloudy, like a dirty mirror, we see everything hazily and unclearly. It is only in a purified mind and mature consciousness that Gyānā – wisdom and spiritual knowledge – can be broadened.
Until we are capable of anchoring our consciousness in the Āgyā Chakra our mind oscillates constantly between the human Chakras – the Mūlādhāra, Svādhishthāna, Manipūra, Anāhata and Vishuddhi. While we are still lacking in discrimination we should listen to the advice of the Master in order to avoid mistakes. Everyone has experienced how painful it can be when we ignore the advice of an experienced person. But the more our consciousness evolves towards the Āgyā Chakra, the freer and more independent we become in choosing correctly and making the right decisions.
Srī Mahāprabhujī teaches us:
“Be yourself, live happily and wisely, without dependence.
Awaken your abilities and use them.
Recognise your inner wealth.
You possess everything. The entire Universe is yourself.”
Normally our decisions are determined by selfish motives with the aim of gaining the greatest possible advantage for ourselves, and anyone we regard as belonging to us. Viveka (discrimination) is the moral authority in the Āgyā Chakra that weighs up and reviews our intentions in line with ethical and spiritual standards. Viveka filters and controls all our feelings and thoughts with a sense of responsibility and wisdom. Without this counterbalance we remain caught in the changing currents of our emotions, whose waves can one time carry us to the shore of happiness and another time to the shore of sorrow.
Until the Āgyā Chakra is awakened, we are often incapable of understanding ourself. We are unable to control the qualities and emotions that rise from the lower centres, or find an explanation for the stirrings of emotions, thoughts and dreams that suddenly surface in our mind. Why do we often feel uncertain and intimidated? Because we have no control over our inner functions and wrongly identify with the constantly changing emotions and thoughts.
In reality we are neither body nor psyche; the body, mind, thoughts and feelings, etc., do in fact belong to us, but we are something else, which is expressed very vividly by Srī Shankarāchārya, the Master of Vedanta philosophy , in the following Bhajan:
SHIVO’HAM, SHIVO’HAM, SHIVO’HAM, SHIVO’HAM
VAHĪ ĀTMĀ SAT-CHIT-ĀNANDA MAI HŪ
AMARA ĀTMĀ SAT-CHIT-ĀNANDA MAI HŪ
AKHILA VISHVĀ KĀ JO PARAMA ĀTMĀ HAI,
SABHĪ PRĀNIYO KA VAHĪ ĀTMĀ HAI
AMARA ĀTMĀ HAI MARANA SHILA KĀYĀ,
SABHĪ PRĀNIYO KE JO BHĪTAR SAMĀYĀ
JISE SHASTRA KĀTE NA AGNI JALĀVE
BUJHĀVE NA PĀNĪ NA MRITYU MITĀVE
HAI TĀRO SITĀRO ME ĀLOKA JISAKĀ
HAI CHANDA VA SURAJA ME ABHASA JISAKA
JO VYĀPAKA KAN-KAN ME HAI VĀSA JISAKĀ
NAHĪ TĪNO KĀLO ME HO NĀSHA JISAKĀ
AJARA OR AMARA JISKO VEDO NE GĀYĀ
YAHĪ GYĀNĀ ARJUNA KO HARI NE SUNĀYĀ
SHIVO’HAM, SHIVO’HAM, SHIVO’HAM, SHIVO’HAM
VAHĪ ĀTMĀ SAT-CHIT-ĀNANDA ME HŪ
AMARA ĀTMĀ SAT-CHIT-ĀNANDA ME HŪ.
I am Shiva, the liberated Ātmā, the Divine and the Supreme
I am the Ātmā, Sat-Chit-Ānanda and immortal
The Ātmā is the Supreme Self of the entire Universe.
It is the Ātmā of all living beings, and this Ātmā am I.
The Ātmā is immortal, only the body is mortal.
The Ātmā is in all living beings, and this Ātmā am I.
It cannot be destroyed by weapons, nor burnt by fire,
Nor drowned by water, death has no power over it.
It shines in the light of every planet and every star.
It exists in the moon and the sun and gives them their splendour.
The Ātmā exists in every atom, it never dies – in past, present or future.
The Ātmā is indestructible, unborn and immortal.
It is that which was sung about in the Vedas and taught to Arjuna by Krishna.
I am this Ātmā – eternal, free, infinite and divine.
I am Shiva – truth, light, consciousness and bliss!

The Āgyā Chakra is also described as the “Third Eye”. This is a symbol of wisdom and an attribute of Lord Shiva. When Shiva opens his Third Eye in the centre of his forehead, everything that his gaze falls upon is burnt . Everything bad is destroyed and the clouds of ignorance are dispersed, helping the light of wisdom and clarity to break through. The laser beam of knowledge sent out by the third eye cuts through the karmic chains and liberates us from everything that holds us fast and impedes our spiritual development. In this way all the Chakras are finally purified by the wisdom of the Āgyā Chakra.
When we enter a dark room for the first time we grope around on the wall with our hand to find the light switch. But when we already know where the switch is it is no longer necessary to search. One flick, the light goes on and we see everything clearly. And in the same way, as soon as the eye of wisdom in the Āgyā Chakra opens , we recognise the essence of truth.
Only wisdom and clarity of consciousness liberate us from attachment and sorrow. It is as if a curtain has suddenly been lifted away from our mind and all answers are clearly and plainly visible in front of us. This is the real awakening of the Kundalinī. It reveals itself in the growing ability to master the problems and weaknesses from which we suffer, not through some physical occurrence. To be centred in the Āgyā Chakra means to be completely clear and conscious at any time and to act appropriately with Viveka in all situations.
The gifts of clairvoyance, intuition and telepathy lie in the Āgyā Chakra. When we strengthen the power of concentration and learn to perceive all the energy assembled in the Āgyā Chakra, our mind can receive or transmit knowledge through time and space. The function of the Āgyā Chakra is comparable to a searchlight, which can, through the concentration of light, make things visible at a distance. Those whose Āgyā Chakra is opened are at home in all three worlds – past, present and future.
An important symbol in the picture of the Āgyā Chakra is the SHIVA LINGAM – this is a symbol of creative consciousness. We also encountered this astral symbol in the picture of the Mūlādhāra Chakra, indicating the close relationship between the Mūlādhāra and Āgyā Chakras. These centres represent the beginning and end of personal karma. In the Mūlādhāra Chakra the consciousness is at the level of unconsciousness, and on the path of development through the Chakras it is purified step-by-step until it reaches the Sahasrāra Chakra completely pure. We experience the journey as a process of development from ignorance and uncertainty to understanding and wisdom.
In the Mūlādhāra Chakra the Shiva Lingam is black, but in the Āgyā Chakra it has a milky-white or smoky colour. This indicates that the consciousness has to a great degree been purified, but is still not completely pure. It is still pulled in two directions. If the consciousness is led by the intellect it goes towards the lower Chakras and the ego; whereas when guided by Bhakti and Viveka it goes towards the upper Chakras, the Ātmā. If the consciousness turns towards the world it becomes cloudy and dark, but if directed towards the Ātmā it is enlightened and illuminated.
This does not mean that we should withdraw completely from external life. Quite the opposite …. continue to lead your “normal” life; work, eat, sleep, live with your partner, live with your family and enjoy the beauty of life, just like everybody else. Yet, simultaneously remain conscious of your true nature and your divine origin. Perform your spiritual practices daily, and enjoy your existence with a pure mind and clear consciousness.
To resolve a problem once and for all is certainly not easy. Day by day we create new karmic complications. New waves (Vrittis) that rise in the consciousness as emotions and thoughts develop in our mind continuously, and finally deepen into impressions, opinions, desires, habits, behaviour, etc. The source of the Vrittis lies in the Mūlādhāra Chakra. In meditation we are able to track down their causes and effects. As we know, the element of the Mūlādhāra Chakra is the earth. The roots of vegetation lie within and spread through the earth. As soon as we raise the roots to the surface and into the light they die, together with any growth coming from them. This is why the aim is to raise the roots of our problems into the light of consciousness in order to finally remove them.
Any problem, whether physical or psychic, material or spiritual, can be resolved through wisdom. Thus it is important not to suppress or reject problems, but rather to accept and deal with them. Only in this way can they be resolved. To accept means to completely accept oneself and others, and to treat oneself and others with love, understanding and forgiveness. Understanding others presupposes understanding oneself. To give freedom to others means to have freedom oneself. To make others happy means to make oneself happy, and to forgive others infers forgiving oneself. Just as the final outcome of our actions always comes back to us alone, so it is with our attitude. And just as the cause is found only within ourself, so too is the solution to our problems.
Sometimes we believe that life is no longer bearable and that we are on the brink of collapse because of the immense pressure of our internal and external problems. But it is a mistake to believe that we must manage all alone. In reality our existence is not borne by us, but by someone else. There is a very good story that epitomises this:
A peasant family had to leave their farm. They packed their belongings onto a cart and set out on their journey. The family sat up on the wagon and the little farm dog ran beneath the cart in the shade. Soon the little dog came to believe that it was he alone who was hauling the whole cart on his back. He ran and ran and soon felt totally exhausted and at the end of his strength. Then he thought to himself: “This is truly an unreasonable expectation that I, the smallest and weakest, should not only have to run the whole way but must also carry a fully laden cart. I simply can’t continue. I give up!”
Exhausted he came to a standstill – and, to his absolute amazement, the cart continued on its way without him. It was only then that the little dog clearly understood that it was not him that kept the cart moving – it was the horse.
On occasions we also moan about the heavy burden of our cares, even though the Divine Power helps us at all times, and would take them from us completely if we were able to place them in God’s hands. But the problem is that generally we do not really want to let go of our troubles and are not prepared to completely entrust ourself to God.
I am reminded of a poster put out by Amnesty International, in which a room with a wide-open window can be seen. Sitting on the windowsill is a dove ready to fly away – but it has a chain with an iron ball attached to its foot. This is a heartrending symbol for limitation and imprisonment. The chain and the iron ball symbolise our attachment. This is the burden that oppresses us! When we release the chains of attachment we simultaneously rid ourselves of our inner burdens and can “fly away into the sky”.
But we should be careful not to misunderstand this. To free ourselves from attachments does not mean to walk away from our family or neglect our duties. It is much more about the inner removal of the fear of separation, jealousy and the desire for possessions and power. To free ourself from these ties is allied with mental discipline and work. It is hard for us to motivate ourselves, to do without something, to give up something or to forgive someone. Remove the chains of attachment! Only our ignorance keeps us trapped in dependency, sorrow and pain. It causes all the problems. Give love without attachment, because real love gives freedom!
The Lotus in the Āgyā Chakra has two petals only. They stand for GU (darkness/ignorance) and RU (light/knowledge), the two syllables from which the word GURU (master) is formed. They also bear the Mantras HAM and KSHAM which represent the sun and the moon, the “masculine” and “feminine” principles, Shiva and Shakti, Purusha (consciousness) and Prakriti (nature).
These principles and primal powers influence both our body and mind. When out of balance they cause psychic or physical disturbances or illness. Until the principles of Shiva and Shakti are united we live in a world of duality from which our desires, wishes and striving after happiness originate. When Shiva and Shakti become one we become whole, the feeling of separation and the emotions connected with this, eg a sense of being unfulfilled and incomplete, vanish. The union leads to balance, liberation, desirelessness and contentment.
In our world duality prevails. Every state, every expression exists as an opposite: Masculine-feminine, positive-negative, hot-cold, good-bad, big-little, long-short, light-dark, wet-dry, clever-stupid, industrious-lazy, the list can go on ad infinitum. We have learnt to think and judge according to these categories. But in reality the apparent opposites are merely manifestations of the same principle – simply extremes of the same thing. One is a lack of the other, therefore, lightness is a lack of darkness and vice versa. Both are expressions of the ruling intensity of light, therefore reflecting the same principle. This simple example may be clear, but in the complexity of life we are often unable to recognise the unity behind the duality. Through the Āgyā Chakra, however, we are able to look behind the scenes and realise that everything existing is a manifestation of God.
The Mantra syllables HAM and KSHAM also stand for Idā and Pingalā, the two main Nādīs, that are allied to the moon and sun principles in the body. The third, and central, Nādī, Sushumnā, represents the Divine Consciousness.
Every twelve years the biggest and most exalted spiritual festival in the world is celebrated at the place where the three holy rivers, Gangā, Yamunā and Saraswatī, meet – the Mahā Kumbha Melā of Prayāgrāj . Gangā and Yamunā, which symbolise Idā and Pingalā, flow above the ground whereas Sarasvatī, the symbol of wisdom and pure, divine consciousness (Sushumnā) flows beneath the earth. During a specific planetary constellation that only occurs every twelve years, the Sarasvatī rises to the surface and unites with the other two rivers. At the time of the Kumbha Melā one can actually discern a stronger current and an increased flow of water at this place. Millions of people go there and immerse themselves in the water in order to free themselves of their Karmas.
For a Yogi the true Kumbha Melā occurs in the Āgyā Chakra. Gangā, Yamunā and Sarasvatī correspond to the main Nādīs, Idā, Pingalā and Sushumnā. The Āgyā Chakra, where these three strong energy currents meet in the human body, is also known as TRIKŪTĪ TATA . Other terms for the Āgyā Chakra are TRIVENĪ TATA and BHRŪKUTĪ TATA (Eyebrow Centre).
In many older illustrations of the Chakras one can see a twisted white cord made from three threads in the Āgyā Chakra. This also symbolises the three Nādīs. In India the Brahmins wear such a cord across their chest as a sign of purity of consciousness.
When Yogis purify these three Nādīs through concentration, meditation and Prānāyāma they are able to keep their consciousness in the Āgyā Chakra. With the merging of these three currents of energy in the Sahasrāra Chakra they attain the state of Samādhi, the highest level of consciousness. Just as the Kumbha Melā only takes place every twelve years, it is also only very seldom that all three Nādīs are active simultaneously. The body and energy channels are purified by regular practice of Prānāyāma and Hatha Yoga so that ultimately all three Nādīs can be aroused at once with the assistance of concentration and meditation. With this a radiant light appears in the Trikūtī and the Yogis immerse themselves in this light just as the faithful immerse themselves in the holy rivers at the Kumbha Melā. All karmas are dissolved in this light of Divine Love and wisdom.
The following can perhaps help us to visualise this? Complete darkness ruled for millions of years in a mountain cave. One day a cave explorer found his way into the cave with a bright torchlight. What happened? Can darkness exist and remain of its own right in a place where it had prevailed for so long? No! As soon as light appears darkness gives way. And what is the essence of bad Karma? It is a violation of Divine Law that was a result of mistaken knowledge, therefore, basically, “darkness” in our consciousness.
In a Peace Mantra it is said:
ASATO MĀ SAT GAMAYA – Lead us from unreality to reality
TAMASO MĀ JYOTIR GAMAYA – Lead us from darkness to light
All darkness disappears from our being the moment the light of knowledge and truth is ignited.
What is light? Light is Ātma Gyāna and Ātma Jyoti , the light of the Self. The Divine Flame burns constantly in our heart. When it rises and its beam penetrates the Āgyā Chakra any duality is dissolved – Shiva and Shakti, Purusha and Prakriti, are again united.
The flame of the Self is nourished by the oil of love and devotion. Its wick is formed by concentration, meditation and Guru Mantra. When it rises from the heart to the Āgyā Chakra it awakens Bhakti within us. The purer the oil of our love is, the purer and stronger the flame burns. In the Āgyā Chakra we dive into the ocean of Bhakti and attain immortality of the Ātmā.
The Āgyā Chakra is comparable to empty space – free of form, colour and qualities. It is a space of purity and unity, the site of Ānanda, bliss. Here the wings of the soul unfold. Free from the net of Māyā that held it captive, it climbs and dissolves in the light of the “Thousand-petalled Lotus” (Sahasrāra Chakra) that shines as brightly as millions of suns.
There are three aspects associated with the Āgyā Chakra – emptiness (SHŪNYATĀ), consciousness (CHIT) and bliss (ĀNANDA).
  • SHŪNYATĀ (emptiness) means the absence of a “second” – there exists only unity. While duality exists there is doubt, discord and quarrelling. In German each of these words is based on the word ZWEI, which means two – Zweifel (doubt), Zwietracht (discord) and Entzweiung (quarrelling). Whereas in German the words for unity (Einheit) harmony (Einklang), understanding (Einsicht), concord (Eintracht) and agreement (Einigkeit) all contain the word EIN, meaning one. The latter qualities are the basis for harmony, wisdom, happiness and peace. “Emptiness” is not absence, deficiency or lack of fulfilment, it is the opposite – absolute existence and absolute fulfilment. The “sound of silence” vibrates within us, filled with the vibration of eternal happiness.
  • CHIT (consciousness) means total clarity and certainty; we recognise and understand the truth. With this we achieve the purpose and fulfilment of our existence – thereafter living means “conscious existence” (CHAITANYA), as opposed to unconscious matter (JADA).
  • ĀNANDA (bliss) is the expression of eternal, perfect joy that is based on the unity of the Ātmā and transcends the opposites of pleasure and pain. In one Kirtan we sing 
ĀNANDOHAM, ĀNANDOHAM, ĀNANDAM BRAHMĀNANDAM
I am blissful, I am blissful, I am Supreme Bliss
When we try to fulfil our longing for happiness in the world, we are in reality trying to catch a glimpse of the reflection of Ānanda that radiates from our own inner being. Worldly happiness shimmers seductively – and bursts like a soap bubble when we try to catch it. The joy of the Ātmā is, however, “empty”, which means that it is without properties - absolute, incomparable, infinite, unchanging and steadfast.
The Mantra of the Āgyā Chakra is OM, the original sound of creation. This Mantra is the sound of both the Āgyā Chakra and the Sahasrāra Chakra. OM is the sound of the Divine that we hear when the Ātmā expands into infinity and unites with the Supreme. God, the Supreme Self, cannot be comprehended by the intellect or described with words, but can be experienced as vibration – light, sound or energy. God exists as vibration in every atom. The vibration of the Supreme is A-U-M, or OM. This represents the beginning, middle and end; therefore, the whole of creation. When in meditation we become absorbed in this Bīja Mantra we are able to hear the omnipresent, divine vibration of creation.
In meditation concentrate on the Āgyā Chakra with the Mantra OM or your Guru Mantra and visualise a divine image or symbol there. Through Bhakti and Gyāna, devotion and wisdom can be experienced. This experience is known as Paravidyā, “complete” knowledge, because it is unchanging, unlimited and eternal. Through the intellect we merely gain Aparavidyā, “incomplete” knowledge, which is changeable, limited and bound by time.
The awakening of the Āgyā Chakra is an essential and fundamental step in our development. The abilities that lie in this Chakra help us to cope with all problems and are of great assistance for those people suffering from psychic problems such as depression, Schizophrenia or changeable emotions. Emotions, in themselves, are unbiased. They are a form of energy that can serve us positively or negatively, just as fire can be useful but also destructive. With the assistance of the Āgyā Chakra we can learn to control and guide this inherent energy positively.
VAIRĀGYA (renunciation) is a prerequisite for the attainment of true knowledge. To attain the eternal we must let go of the transitory. Vairāgya is an inner occurrence – the extinction of our wishes and desires. These always produce new karma, and when they “dry up” the river of karma runs dry by itself. Vairāgya is best developed through concentration on the Āgyā Chakra. But at the same time we should be careful of the harmony and balance between “heart and intellect”, and never ignore either. Never forget – the goal is to harmonise and unite both aspects of our being, not to suppress one of them.
In the Āgyā Chakra we dive into the ocean of knowledge and the ocean of bliss (Ānanda) in which fear and sorrow vanish without trace. But we are still not at the goal. We are still not fully united with the Self. At any time Māyā can again seize possession of us and pull our consciousness down into lower levels. We can protect ourselves from this when we read holy books, seek out spiritual company, cultivate good thoughts, never cause anyone pain and always behave with love and understanding. When your actions are filtered and purified by the Āgyā Chakra they are exemplary, pure and positive and support your spiritual development.
Many who start with Yoga are initially full of enthusiasm and practise very diligently, but after a while they give up. Why is this so? Because their resolve was not firm enough.
Mahāprabhujī said in his Golden Teachings:
“Make your decision with firm determination and then success is certain.”
Our goals in life should be as strong and firm as a tree – deeply rooted and able to withstand all storms. This is a precondition for our success in life. Nothing can succeed without firm resolution from the start. Cause and effect, as well as beginning and end, are inseparably linked to one another; but because of our dualistic perceptions we generally do not realise this.
Everyone is responsible for their own life. Consider the purpose of your existence and what you would like to achieve in life. Make your decisions with Viveka (discrimination), live consciously with love, understanding and devotion, and it is certain that you will reach your goal, God-Realisation.
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