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 certain practices of 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. It is like the central station in chennai, and sahasrara is like mumbai, and on the way you have all the intermediate stops. 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.
MOOLADHARA CHAKRA -THE ROOT
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.
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.
The animal designated to represent the Muladhara Chakra is an Elephant with seven trunks. The Elephant is a symbol of wisdom. The seven trunks symbolise the seven treasures of the earth .
SVADHISTHANA CHAKRA – THE CENTRE OF CREATIVITY
The second center of force, Svadhishthana is located in the area above the sexual organs. It represents sensorial consciousness, erotism, imagination, and is associated with the creative potential energy.
On the psychic level this center of force determines: desires, imagination, hallucinations, sensuality, need of having a family. On a physical level it controls the assimilation, procreation, lymphatic system, and menstrual secretions.
The yogic literature notes that the improper activation of Svadhishthana chakra may have as effect an aspiration of the psychic “downwards”, causing agitation and mental confusion.
People influenced mainly by Svadhishthana chakra are quite impressionable, have an active and vivid imagination, as well as the aptitude of verbalizing their perceptions, which makes them excellent in the professions involving guiding and healing.
it has six lotus petals. The moon-shaped crescent is the yantra of this chakra. The chakra governs the principle of taste, Its element is water.The vital relationship between water and the moon is shown by the crescent yantra within the white circle of the water chakra. The seed mantra is Vam and the vital breath of the chakra is Prana.
Above the Mantra is seated the presiding deity Vishnu, the lord of preservation
Vishnu is seated on the Garuda, the king of birds. Garuda is the concentrated vayu power developed from the highest form of kumbhaka (breath-suspension) which is under full control of Vishnu. Garuda represents the five vayus within us: Apana, Prana, Samana, Udana and Vyana. From the Garuda process has been developed the practice of Uddiyana control, the control of the lower abdomen. By this mean the Great bird of Prana, the life force is constantly forced to fly upward, ascending along Sushumna nadi the central channel. By concentration, control over the five prana forces is increased through the release of Kundalini Power, and consequently pranayama develops. Then Lord Vishnu begins to be awakened.The animal designated to represent the Svadhishthana Chakra is the Crocodile. It symbolises laziness, insensitivity and the danger that slumbers in this Chakra. The element of Svadhishthana is Water, also a symbol of hidden danger. Water is soft and pliable, but also an immense power when out of control. This is just how it is with the Svadhishthana Chakra.
MANIPURA CHAKRA – THE CENTER OF CONFIRMED AWAKENING
Manipura is derived from two Sanskrit words: mani meaning ‘jewel’ and рura meaning “city”. Therefore, manipura literally means “city of jewels”. In the Tibetan tradition, this chakra is known as mani padma, which means “jewelled lotus”.Manipura chakra is located directly behind the navel on the inner wall of the spinal column.
Manipura is a very important center as far as the awakening of kundalini is concerned. It is the center of dynamism and it is often compared to the dazzling heat and power of the sun, In the same way that the sun continually radiates energy to the planets, manipura chakra radiates and distributes pranic energy throughout the entire human framework, regulating and energizing the activity of the various organs, systems and processes of life. When deficient , individual will be hindered by poor health, depression and lack of motivation and commitment in life. Therefore, the awakening of manipura is an important precedent, not only for the spiritual aspirant, but for anyone who wishes to enjoy life.
Manipura belongs to, the heavenly plane of existence. This is the last of the mortal planes. Its quality is predominantly rajas (activity, intensity, acquisitiveness), whereas the lower chakras are predominantly tamasic (lethargic and negative). It is said that meditation on manipura chakra leads to knowledge of the entire physical system. When this center is purified and awakened, the body becomes disease-free and luminous, and the yogi’s consciousness does not fall back into the lower states.
According to the Buddhist tradition and many of the tantric texts, the actual awakening of kundalini takes place from manipura and not from mooladhara. And in some tantric traditions, mooladhara and swadhisthana are not referred to at all, as these two centers are believed to belong to the higher realms of animal life, whereas from manipura onwards higher man predominates. So mooladhara is the seat of kundalini, swadhisthana is the abode, and the awakening takes place in manipura. This is because from manipura the awakening becomes ongoing and there is practically no danger of a downfall or devolution of consciousness. Up to this point, kundalini may awaken and arise many times, only to recede again, but awakening of manipura is what we call a confirmed awakening.
In sincere aspirants , kundalini is mostly in manipura. If you are exposed to spiritual life, practice yoga, have a keen desire to find a guru/ spiritual knowledge/experience and to pursue a higher life, mind never tries to justify for inactivity (spiritual) , you are very sincere in spiritual activities, side by side with the work you are doing, it means kundalini is not in mooladhara. It is in manipura..
It is said that when kundalini wakes up in mooladhara it begins to ascend spirally, like a hissing snake. However, the awakening of kundalini in manipura takes place like a blast, as the prana and the redirected apana meet in the navel center.
Manipura and perception
When the consciousness evolves to manipura, the aspirant acquires a spiritual perspective. He/she gets a glimpse of the higher planes of existence. From mooladhara and swadhisthana the higher planes cannot be seen. Therefore, the limitations of perception in the lower planes are responsible for the misuse of powers which begin to manifest there. Only when the aspirant reaches manipura is he/she able to visualize before him/her the infinite state of consciousness which is no longer gross and empirical. The personal prejudices, complexes and biases drop away as the endless beauty and perfection of the higher worlds dawn within the consciousness. As long as the evolution is in the planes of mooladhara and swadhisthana, one has his/her own mental and emotional problems and he/she sees the whole world correspondingly.
This is why the psychic powers that come to the aspirant after having awakened and established the kundalini in manipura are really benevolent and compassionate, whereas those which manifest in mooladhara and swadhisthana are still tinged by the dark aspect of the lower mind. The powers gained through the awakening of manipura chakra are the ability to create and destroy, self-defence, the acquisition of hidden treasures, no fear of fire, knowledge of one’s own body, freedom from disease and the ability of withdrawing the energy to sahasrara.
( Its is only when you reach Anahata that you become a yogi,up until then you are a yoga practitioner)
The word anahata actually means ‘unstruck or unbeaten’. And this center is known as such because of its relationship with the heart, which throbs, beats or vibrates to a constant unbroken rhythm. It is said in many of the scriptures that there is a sound (anahata sound) which is non-physical and non-empirical, which is transcendental in nature, and this sound is endless and unbroken in the same way that the heart beats faithfully and continuously from before birth up until death. Anahata sounds can be heard by the yogi as a result of purification at this region..
It is said that in this present age the consciousness of mankind is passing through a phase of anahata. It means that in many people anahata chakra has started to function, but there is a difference between functioning and awakening. In most people, anahata is not completely active, but it functions slightly. Mooladhara on the other hand is very active and almost awake in the majority of people today.
Anahata chakra is situated in the spinal column on the inner wall, directly behind the center of the chest. This chakra is a very delicate center, for it is directly connected with that part of the brain which is responsible for all the creative sciences and fine arts such as painting, dance, music, poetry, etc.
Vishnu granthi, ( granthi = knot) the second psychic knot, is located at this heart center. It represents the bondage of emotional attachment, the tendency to live one’s life making decisions on the strength of the emotions and feelings rather than in the light of the spiritual quest. Vishnu granthi is untied as the emotions harmonize and enhance, rather than oppose the spiritual awakening.
It is said that he who meditates on the heart lotus is foremost among yogis . He is preeminently wise and full of noble deeds. His senses are completely under control and his mind can be engrossed in intense concentration. His speech is inspired and he has the ability to enter another’s body at will.
Fate and freewill
In the tantric scriptures it is said that anahata chakra is where the thoughts and desires of the individual are materialized and fulfilled. There are basically two ways of thinking – dependently or independently. Up to manipura chakra the first approach holds true, but once the energy pierces anahata, the second approach takes precedence. This means that as long as the consciousness is centered in the lower chakras, you will remain completely dependent on what is already enjoined for you, your fate or destiny. This is called prarabdha karma (fructifying karma). Even the awakening of the lower chakras does not make much difference. Once the consciousness ascends through manipura chakra, you become master over some of the situations of life, but you are still influenced and bound by your prarabdha karma. You know that you can escape it, but you don’t know how.
The lower chakras belong to the empirical world of body, mind and senses. People who accept their fate as inevitable have not yet transcended rnooladhara and swadhisthana chakras. Manipura is still considered earthly, although it lies at the boundary between mortal and immortal planes. Those who actively shape their own destiny through strength of will channelled in a positive direction, which leads to realization and achievement, are in the realm of manipura.
Anahata chakra is almost completely beyond these empirical dimensions. Here, one realizes that fate is of course real, but still one can go totally beyond its dictates. It is like throwing something into the sky. If you are able to hurl that object right out of the gravitational field, then it will no longer be pulled down by the earth’s magnetic forces. Just as a rocket is launched at tremendous speed in order to go beyond the gravitational pull of the earth, so the consciousness is accelerated in anahata to the speed of freewill in order to transcend the pull of latent samskaras.
It is only when you reach anahata chakra that you become a yogi. Up until then, whether you are in mooladhara, swadhisthana or manipura, you are a yoga practitioner. In anahata you become a yogi because you are completely established in yogic consciousness and you depend solely upon the power. of your own consciousness rather than on anything that is external or concerning faith.
In anahata chakra, the freedom to escape from a preordained fate and to determine one’s own destiny becomes a reality. According to the tantras, at the root of anahata there is a wish fulfilling tree known as the kalpa taru. When this tree starts to fructify, whatever you think or wish comes true. Ordinarily, we have so many wishes but they rarely assume more than the air of a daydream. However, if they were all to become realities, we would quickly start to question whether we want our wishes fulfilled at all.
If the consciousness awakens in anahata, but you do not know the powers of your mind, or you possess negative, pessimistic attitudes, dark approaches to life, apprehensions, fears and many other negative mental tendencies, then you will immediately fall prey to them. If this happens, you risk the possibility of falling back from anahata. And if you fall from anahata, there is hardly any chance of making a second start. To avoid a downfall at this point, it is necessary to always remain as alert as the antelope, which is sensitive to each and every sound. The antelope is the vehicle of anahata for this reason; it is not the symbol of restlessness, but of alertness.( see image)
When whatever you wish for comes true, this makes you very happy, but at the same time, it is necessary to constantly analyze your attitude towards yourself and others. You have to be very careful of doubting thoughts. For example, if you develop a few palpitations of the heart and think: ‘Perhaps I am developing angina pectoris’, or a pain in the abdomen and think: ‘Now I have appendicitis or gall bladder disease’, such thoughts may bring many problems and disorders in their wake. You must also guard against doubts concerning others: ‘Maybe that man is my enemy’, ‘My son is sick, maybe he will die’, ‘My friend has not contacted me, he must have had an accident’. It is important to have a firm and alert control over the mental tendencies and fantasies of the mind.
All sorts of thoughts concerning the body, children, spouse, family, monetary, social, economic or political situations come to us all the time. If kundalini is asleep, these thoughts have no power, but when kundalini awakens in anahata chakra, all these thoughts suddenly become realities. Unless we are ever alert at this stage we will place our own destructive hand on our head.
When anahata chakra blooms and awakens, you must have very good associations. You should never associate with people who depend on their fate. Rather, you should always associate with those who depend on faith. You must have unswerving faith in the power of your own will. Even in the face of tremendous odds, be unflinching. Then you will succeed. Willpower is never the outcome of suggestion. If you are ill and you say a hundred times, ‘I am well, I am well, I am well, this is called autosuggestion. It is not will. Will is something more than this.
the first preparation therefore to awaken anahta chakra is to develop new way of thinking
Prior to the awakening of anahata there may be frequent pain in the chest or irregular functioning of the heart, such as accelerated pulse. However, rather than feeling ill, one feels healthy and active and requires little sleep. One obtains complete emotional balance and the ability to communicate externally as well as internally. Voices or sounds coming from other realms may be heard, and buzzing or humming sounds and the music of a flute may be experienced. Aspirant may manifest clairvoyant/clairaudient or psychokinetic ability, or may be able to conquer people by the immensity of love he/she emits. He/she also has the ability to heal others, either by touch or by generating his/her own spiritual energy to other people in order to effect curative changes. Many people who perform miraculous healings do so through the agency of anahata chakra.
With anahata awakening one develops non-attachment to worldly things and a constant feeling of optimism, understanding that good and bad coexist, but there is also a world beyond this duality. After ridding oneself of attachment, the mind becomes relaxed, free and peaceful. And with the discovery of true freedom, pleasures of dualistic life become meaningless.
VISHUDDHI CHAKRA – THE CENTER OF PURITY AND IMMORTALITY
While residing at anahata if you can actually feel , ‘The whole world is in me’, or ‘I am in everyone’. When you are able to develop this universal sort of attitude, the kundalini will shine forth and pierce the fifth chakra – vishuddhi,
Vishuddhi chakra is known as the ‘purification center’. The Sanskrit word shuddhi means -“to purify”, and in this chakra the purifying and harmonizing of all opposites takes place. Both poison and nectar are consumed in vishuddhi chakra, and they are understood to be but parts of a greater cosmic whole. Vishuddhi chakra is in the cervical plexus directly behind the throat pit. The physiological concomitants of vishuddhi are the pharyngeal and laryngeal nerve plexi.
Vishuddhi represents a state of openness in which life is regarded as the provider of experiences that lead to greater understanding. One ceases to continually avoid the unpleasant aspects of life and seek the pleasant. Instead there is a flowing with life, Proper understanding and true discrimination dawn out of this equal acceptance of the dualities and polarities of life. allowing things to happen in the way that they must.
The more abstract aspect of vishuddhi is the faculty of higher discrimination. vishuddhi allows us to differentiate between realization coming into our consciousness from the higher levels of knowledge, and the mere babblings of our unconscious mind and wishful thinking.
Vishuddhi chakra is often treated as an insignificant chakra in the scheme of kundalini yoga. People are more concerned with mooladhara, anahata and ajna, and therefore the significance of vishuddhi is easily disregarded. In fact, the reverse attitude may even be more appropriate.
Vishuddhi belongs to the fifth plane of existence (janaha loka). vishuddhi forms the basis for vigyanamaya kosha (intellect sheath/psychic sheath) which initiates psychic development.
By meditation on vishuddhi chakra, the mind becomes pure like the akasha(ether). One becomes a great sage, eloquent and wise and enjoys uninterrupted peace of mind. Amrit (nectar) can be felt as a cold fluid flowing into the chakra and the aspirant becomes free from disease and sorrow, he is compassionate, full of bliss and long lived. This divine fluid has many different names. In English it can be termed ambrosia -the nectar of the gods. It is also known as amrit – the nectar of immortality. In the Vedas it is known as soma and in the tantras it is referred to as madya (divine wine). Many of the great Sufi poets refer to the sweet wine which brings instant intoxication. The same symbolism is contained in the Christian rituals where wine is consecrated and sacramentally imbibed. In fact, every religious system and mystical tradition concerned with awakening man’s higher consciousness has its own symbolism for the unspeakable and indescribable feeling of bliss.
Between bindu (back of head) and vishuddhi chakras there is another smaller psychic center known as lalana chakra or talumula, and it is closely related to vishuddhi chakra. When the nectar trickles down from bindu it is stored in lalana. This center is like a glandular reservoir, situated in the back of the nasopharynx, the inner cavity above and beyond the soft palate into which the nasal passages open. When you perform khechari mudra you are attempting to turn the tongue up and backwards into this cavity to stimulate the flow.
The potential of vishuddhi
Vishuddhi is the center responsible for receiving thought vibrations from other people’s minds. This actually occurs through a minor center which is closely connected with vishuddhi. It acts somewhat like a transistor radio tuning into a radio station, allowing the yogi to tune into the thoughts and feelings of people both close by and far away. The thought waves of others are also experienced elsewhere in the body, in other centers such as manipura, but the actual reception center of thought waves and transmissions is vishuddhi. From vishuddhi they are relayed to the centers in the brain associated with the other chakrass and in this way they enter into the individual awareness.
Associated with vishuddhi is a particular nerve channel known as kurma nadi, the tortoise nadi. When it is awakened, the practitioner is able to completely overcome the desire and necessity for food and drink. This capability has been demonstrated by many yogis in the past.
The powers attained through awakening vishuddhi include imperishability, full knowledge of the scriptures and also the knowledge of the past, present and future. The sense of hearing becomes very sharp, but through the mind and not the ears. One frequently experiences shoonyata, the void, and he overcomes all fear and attachment. He is then able to work freely in the world without being attached to the fruits of his actions.
AJNA CHAKRA -THE COMMAND CENTER
Ajna Chakra is situated within the Sushumna Nadi and its corresponding location in the physical body is at the space between the two eye-brows,corresponding centre in the physical body is at the Cavernous Plexus.This is known as Trikuti. This is the seat of the mind. There are two petals (Yoga Nadis) on each side of the lotus (Chakra) and the vibrations of these Nadis are represented by the Sanskrit letters:— (Ham) and (Ksham). This is the granthi location (Rudra Granthi). The Chakra is of pure white colour . This Chakra corresponds to sixth plane of existence (Tapo-Loka) .
One who concentrates at this centre destroys all the Karmas of the past lives. The benefits that are derived by meditation on this Chakra cannot be described in words. The practitioner becomes a Jivanmukta (liberated man while living). He acquires all the 8 major and 32 minor Siddhis. All Yogis and Jnanis too concentrate to this centre on the Bijakshara, (OM). This is called Bhrumadya Drishti (gaze at the space between the two eye-brows).
Ajna Chakra represents the superior mental consciousness, which allows the direct perception of the invisible worlds and the direct perception of the subtler aspects of the manifested universe. The term ajna literally means permission also.
On the physical level: it coordinates the activity of the pituitary gland (hypophisis) and of the cerebellum. The hypophysis has a vital role in the sense that together with the hypothalamus it constitutes the command system of the rest of endocrine glands. Many associate it with pineal gland directly and alone However, according to the postulates of yoga (specifically those written by H. H. Mahatapaswi Shri Kumarswamiji) ,the pituitary gland of the sixth chakra and the pineal gland of the seventh chakra must join their essence in order to open the Third Eye.
On a psychic level, it controls the superior intuition, clairvoyance, the capacity to anticipate certain events, the instantaneous capacity of perceiving all the qualities of any human being, the extra-sensorial perceptions.
Ajna Chakra harmoniously activated grants the state of unity, of communion with the cosmic laws, of non-identity with the physical body and identification with its spiritual nature.
In the yogic tradition, Ajna Chakra is considered the center of the spiritual perception. The gradual awakening and the opening of the inner vision on this level means in fact the access to certain superior levels of consciousness that we each have potentially, latently, but which we cannot even imagine.
Ajna Chakra is a focal point of emission-reception of energies, ideas, thoughts, mental structure through which we can conceive and understand coherently the subtle mental universe exterior to our being, its characteristic energies, helping us govern “our inner universe”.
The person who knows how to focus on Ajna Chakra, the space located in the middle of the forehead, gains through this focus a new perspective on the principles and concepts of time, space and causality .
It is a known fact that the awakening and harmony of Ajna Chakra leads to the control of the sexual energies corresponding to the second center of force, Svadhishthana Chakra.
In the case in which a certain person reaches the level of consciousness of Ajna Chakra, focusing there, then this person has the direct knowledge of the Supreme Self (atman). For this person, there is only a transparent veil, like silk.
“The Supreme Self is then so close that one might think united with It. Nonetheless, the total union with God has not appeared yet, and it will follow.” – (Ramkrishna Paramhansa)
SAHASRARA – THE CROWN OF EXPANDED AWARENESS
Sahasrara is not a chakra as is often thought. Chakras are within the realm of the psyche. Consciousness manifests at different levels according to the chakra that is predominantly active. Sahasrara acts through nothing and yet again, it acts through everything. Sahasrara is the culmination of the progressive ascension through the different chakras. The power of the chakras does not reside in the chakras themselves, but in sahasrara. The chakras are only switches. All the potential lies in sahasrara.
The literal meaning of the word sahasrara is ‘one thousand’. For this reason it is said to be a lotus with one thousand petals. However, while literally meaning one thousand, the word sahasrara implies that its magnitude and significance is vast – in fact, unlimited. Therefore, sahasrara should more aptly be described as a lotus with an infinite number of petals.
Sahasrara is both formless and with form , yet it is also beyond, and therefore untouched by form (nirvikara). It is shoonya, or in actual fact, the void of totality. It is everything and nothing. Whatever we say about sahasrara immediately limits and categorizes it, even if we say it is infinite. It transcends logic, for logic compares one thing with another. Sahasrara is the totality, so what is there to compare it with? It transcends all concepts and yet it is the source of all concepts. It is the merging of consciousness and prana. Sahasrara is the culmination of yoga, the perfect merging.
When kundalini shakti reaches sahasrara, that is known as union between Shiva and Shakti, as sahasrara is said to be the abode of higher consciousness or Shiva. Union between Shiva and Shakti marks the beginning of a great experience. When this union takes place, the moment of self-realization or samadhi begins. At this point the individual man dies. It does not mean that physical death occurs ; it is death of the individual awareness. It is death of the experience of name and form. At this time you don’t remember the ‘I’, the ‘you’ or the ‘they’. The experience, the experienced and the experiencer are one and the same. The seer, seeing and seen are merged as a unified whole. In other words, there is no multiple or dual awareness. There is only single awareness.
When Shiva and Shakti unite, nothing remains, there is absolute silence. Shakti does not remain Shakti and Shiva is no more Shiva, both are mingled into one and they can no longer be identified as two different forces.
Every mystical and religious system of the world has its own way of describing this experience. Some have called it nirvana, others – samadhi, kaivalya, self-realization, enlightenment, communion, heaven and so on. And if you read the religious and mystical poems and scriptures of the many cultures and traditions, you will find ample descriptions of sahasrara. However, you have to read them with a different state of consciousness to understand the esoteric symbology and terminology.
EVIDENCE FOR THE EXISTENCE OF CHAKRAS
One man who has helped to pioneer scientific research into yoga and the phenomena of kundalini and chakras is Dr. Hiroshi Motoyama. In his search for the existence of chakras, Motoyama has developed machinery. One of these is the ‘chakra instrument’ which is designed to detect the electromagnetic field of the body and any changes which take place in it due to chakra stimulation and activation. Machine was designed to detect energy generated in the body and then emitted from it in terms of various physical variables such as electrical, magnetic and optical energy changes. Copper electrodes are positioned at the top and bottom of the cage and a sliding, square panel with electrodes on all four sides (left, right, front, back), is free to traverse up and down the frame structure so as to be positioned at any part of the subject’s body. An electromagnetic field is set up between the electrodes and any vital energy ejected from the body affects this very sensitive field.Other equipment is also used: to monitor respiration, autonomic nervous system (galvanic skin resistance),
changes in blood flow (plethysmograph), heart (electrocardiograph), subtle vibrations in the skin (micro-tremor), so as to measure other effects of chakra stimulation on the body and to make comparisons and interpretations.
Motoyama has used his equipment extensively to determine diseases in the body. In one case he measured a woman who was to have a uterine tumor removed a week later. Measurements on his AMI machine showed imbalance in the related meridians. The pattern of energy measured by the ‘chakra instrument’ in front of the uterus (swadhisthana chakra) was much greater and quite different than normal. Motoyama’s research indicates that there is a definite correspondence between physical disease and disturbance in the energy of the chakra traditionally said by yogis to control that part of the physical body.
Motoyama has also measured chakra activity in normal subjects and recorded and compared readings in subjects practising yoga versus untrained, control subjects. Не found that in an untrained subject concentrating on ajna chakra there was no change recorded by the electrodes. The lines on the recording paper remained flat before, during and after concentration. A subject who had been practising stimulation of swadhisthana chakra for some time showed a great deal of activation of that center, and much greater than in the control subject who showed none at all. Large amplitude waves were seen before, during and after concentration, indicating activation, however, there was no change during the period for concentration, indicating lack of control over the center. This compares with another subject who had been practising yoga for five years and who evidenced a marked rise in electrical activity from ajna chakra but only during the time of concentration. The results indicate that he had developed control over his ajna chakra.
‘Chakra instrument’ studies have been made with several yogis. Dr. A.K. Tebecis, a former professor of Canberra University, Australia, who had studied yoga throughout Asia and who claims to have experienced astral projection due to the awakening of kundalini, was tested on the ‘chakra instrument’. Dr. Tebecis concentrates on anahata chakra during meditation.When the ‘chakra instrument’ was used to measure manipura and anahata, no change was found at manipura. Anahata concentration revealed considerable intensification of energy during the period of concentration..
The second case involves a subject who concentrated on anahata chakra. As the subject relaxed, the chakra area was seen to be activated. She was then asked to concentrate on the anahata area and it was arranged that any time she had the subjective experience of psi energy emission she was to press a button which caused a mark to be made on the chart. It was found that when this mark appeared the photoelectric cell signalled the presence of a weak light being generated in the light-proof room. Her chakra monitor also detected electrical energy of high potential and frequency.
Objective evidence for the existence of the chakras also appears to have been found by kinesiologist Valerie Hunt and her associates at UCLA in America. assisted by Rosalyn Bruyere, a psychic “aura reader”, Hunt used a number of measurements in order to study the body’s field emission.Hunt and associates utilized electromyographic equipment (EMG) which measures the steady, low voltage of muscular activity plus several other instruments.
Motoyama states that these findings imply that psychic energy working in anahata chakra may be able to create energy in the physical dimension (light, electricity, etc.). It appears that whatever energy is being produced in a developed and refined chakra circuit is capable of extinguishing or creating energy in the physical dimension, which supports the yogic view of chakras as transducers, converting psychic energy into physical energy and back. Motoyama feels that if further research substantiates his findings, then the “Law of Conservation of Energy”, as one of the basic foundation stones of modern physics, will have to be revised.
The verification of an energy at the psychic plane which, though of unknown source and substance, can influence matter, has been long claimed by yogis. It is also thought to be the basis of healing and of all sciences in which mind is used to control matter. Yogis even state that the world is a manifestation of mind, a view which is now being supported more and more by physicists, especially those working with the subatomic particles that make up all of matter and which lie midway between matter and pure energy (prana).
Motoyama states, “I feel that the continuation of research into the nature of psi energies, by many others as well as myself, will lead to considerable change in our views of matter, of mind and body, of human beings, and of the world itself.”
The work of Motoyama and Hunt points to the fact that within the physical body there are locations which, though they may not have any obvious physical or structural demarcation, have definite functional characteristics which differentiate from other parts of the body. It verifies the fact that the yogic descriptions of these points correspond to physical emanations in the case of Motoyama’s research and psychic emanations in the case of Hunt’s research.
IMPORTANCE OF CHAKRA AWAKENING IN DAILY LIFE
Awakening of the chakras is a very important event in man’s evolution. It should not be misunderstood for mysticism or occultism, because with the awakening of the chakras, our consciousness and our mind undergo changes. These changes have significant relevance and relationship with our day to day life. Our present state of mind is not capable of handling all the affairs of life. Our love and hatred, our relationships with people, they are the consequences of the quality of our present mind. And it appears that our sufferings, our agonies and frustrations are not so much due to the circumstances of life, but more to the responses of our mind. Therefore, the purpose of awakening the chakras, should be related to our day to day life.
Thousands of people are born with awakened chakras and kundalini, and these people virtually rule the whole world. I’m not talking about governing or ruling a country; I’m saying that they are superior people in every aspect of life. They are the great musicians, artists, builders, scientists, research scholars, inventors, statesmen, etc.
Every form, every sound and every color has a certain frequency. All sounds, colors and forms do not have the same frequency. In the same way, every thought has a frequency, some are of a low frequency and some are of a high frequency. I’ll give you examples of a high frequency idea-
Once the great scientist Isaac Newton was sitting in a garden and he watched an apple falling from a tree. We may have also seen apples fall from trees and because it doesn’t seem strange to us, we have not given any thought to the process. But Isaac Newton had what we could call philosophic attention. This was a quality of his mind and personality and because of it, when an apple fell before him, he discovered the theory of gravitation.
Once Lord Buddha went hunting with his cousin Devadatta. Devadatta shot an arrow at a pigeon and it fell, injured by the arrow. Lord Buddha felt the pain of that bird and immediately rushed to remove the arrow. But Devadatta did not feel the pain, he was very pleased with himself because he had struck his target. Buddha’s consciousness had attained a higher frequency vibration and as a result of that he was sensitive to the bird’s pain and was manifesting compassion.
The higher qualities of a man, such as love, compassion, charity, mercy, etc. are the expressions of a mind which is influenced by awakened chakras. This is precisely the reason why so much importance is given to the awakening of anahata chakra ( heart chakra). Of course every chakra is very important and each chakra confers certain abilities, but you will find that all the scriptural texts place great emphasis on the awakening of anahata, ajna and mooladhara chakras. Yogis emphasize ajna and mooladhara chakras and all mankind gives emphasis to anahata chakra. When anahata is awakened we have a sublime relationship with God, with our family members and with every being.
When the chakras are awakened the mind automatically changes. Your values in life also change and the quality of your love and relationships improve immensely, enabling you to balance out the disappointments and frustrations in life. Therefore you are able to live a little higher than you do now, and your attitude towards yourself and towards this life is much better.
If awakening of the chakras can bring about unbreakable unity in your family, what more do you need? Do you need a happy family or another husband or wife? Frankly, man needs a happy mind and a happy family. It doesn’t matter what he does or what his children are. Does it really matter if there’s little to eat? happiness and inner contentment are above all. And as far as I can see, true contentment can only be gained by a systematic awakening of the chakras.
Ref :1. Motoyama, H., “A Psychophysiological Study of Yoga”, Instit. for Religious Psyckol., Tokyo,
2. Motoyama, H., “The Mechanism Through Which Paranormal Phenomena Take Place”, Instit. for Religion & Parapsych., Tokyo,
3. Motoyama, H., “An Electro physiological Study of Prana (Ki)”, Res. for Religion & Parapsych.
4. Motoyama, H., Theories of the Chakras: Bridge to Higher Consciousness, Quest,
5. “Electronic Evidence of Auras, Chakras in UCLA Study,” Brain Mind Bulletin
6) Kundalini Tantra
7) Kundalini yoga
9) Revealed mysteries of the world divine -Nigurananda