Guru chakra

Guru chakra is situated over the scull and belongs to Sahasrara system,
being its lower part. It has twelve petals. The concentration on Guru Chakra
opens the way to Samadhi the highest form of integration with divine
levels of reality. ractice through pranayama !" Guru It has been stated that
concentration should be on Guru who is in the sahasrara, that Guru#s place is
within the sahasrara$ and this place has a speci%c name and is a part of the
sahasrara. The statement #Concentrating with all e&orts on the lotus at the
feet of Guru, which lies in the sahasrara# clearly indicates that there is a lotus
at the feet of Guru within the sahasrara as its part. The lotus within the
sahasrara has also been described as #In the lotus, adorned with thousand
petals, is a circular moon region where lies Guru and concentration should be
done on him# This means that there is a lotus on which the sahasrara stands
as an umbrella, that is, this lotus is the lower part of the sahasrara. #The lotus
at the feet of Guru# means the lotus where Guru lies. The lotus at the feet of
Guru has also been called guru'pura (Guru#s abode)guru'sthana (Guru#s
place) and guru'pada(Guru#s feet or place) The words pura, sthana and pada
technically signify a chakra, so guru'pura, gurusthana and guru'pada stand
for guru chakra. The guru chakra has also been termed dwadasharna (twelve'
lettered) lotus. *wadashadala (twelve'petalled)padma (lotus) urdhwa mukha
padma (lotus with its face upwards). +nd shukla ab,a (white lotus) That the
guru chakra is a part of the sahasrara is indicated by the following
statements- #There (in the sahasrara) is a twelve'lettered twelve petalled.
(lotus) There is a twelve petalled lotus connected with the region of the
sahasrara# #the sahasrara is vast and is associated with the twelve 'petalled
(lotus) (that is, the guru chakra belongs to the sahasrara). +bove the place of
the twelve'lettered lotus lies the thousand'petalled lotus# #Concentration
should be done on Guru who is in the face'up twelve petalled lotus, situated
in the lower part of the face'down thousand'petalled lotus. The .rahmananda
/uotes a verse from the 0amala and e1plains it himself. This verse is e1actly
the same as verse ! of the adukapanchaka which has also been interpreted
by 2alicharana. #I adore the twelve'lettered, that is, twelve'petalled, lotus.
3hat is the distinctive character of the lotus4 It is like ahead'ornament of the
stalk which supports the passage of 2undalini, running from the muladhara
lotus to the God Sadashiva in the form of .indu situated in the region of the
thousand'petalled lotus, that is, the chitrini# nadi. +s the twelve'lettered lotus
stands on the head of the chitrini nadi, so the word ornament (bhushana) has
been used. 3hat more4 It is inseparably connected with the region of the
brahmarandhra lotus, that is, it is situated at the lower part of the sahasrara
lotus with inseparable connection# There are two most important points in this
verse which need to be carefully considered. 5irst, a connection of this lotus
with what has been termed #2undalini'vivara'kanda# (6 the support of the
passage of 2undalini). The passage of 2undalini means the brahma nadi. It is
supported by the chitrini nadi. The chitrini is within the va,ra, and the va,ra
within the sushumna. Therefore, the essence is that the sushumna, with all
its internal nadis, has a connection with the twelve'lettered lotus. To indicate
the connection the word #manaita# has been used. .rahmananda e1plains it
by head'ornament. 2alichararna interprets# adorned by chitrini##. 7owever,
there is no vital di&erence between them. 2alicharana makes it clear by
saying- #+s a lotus stands on its stalk, so the twelve'lettered lotus is adorned
by the stalk in the form of the chitrini nadi.# This means, the twelve'lettered
lotus stands on the chitrini nadi. The implication is that the chitrini# and
brahma nadis are in contact with the twelve'lettered lotus, but not continuous
with it. Therefore, the sushumna'va,ra'chitrini'brahma nadis end at the
pro1imity of the twelve'lettered lotus. It has been supported by the which
says- #The twelve'lettered lotus is situated at the top of the end'point of the
chitrini nadi which contain sin it brahmarandhra (2undalirandhrakandanta).It
is the abode of Guru who is lustrous white. This lotus stands always with its
face upwards. There is a lotus with a thousand petals which lies outside the
face'upwards lotus (as an umbrella).#Second, there is a constant relation
between the twelve'lettered lotus and the brahmarandhra lotus. .oth
.rahmananda and 2alicharana e1plain brahmarandhra lotus as sahasrara. It
has been clearly stated that the brahmarandhra chakra is the nirvana chakra
not the sahasrara. 8umerous statements have been /uoted to show that
brahmarandhra ends either as a nadi or a region intracranial, and beyond this
is a void region where there are no nadis and there it is situated e1tra
cranially, and in this void lies the sahasrara. The brahmarandhra lotus is the
nirvana chakra at the end point of the chitrini nadi. The twelve'lettered lotus
is in constant connection with the region of the brahmarandhra (nirwana)
lotus. *evi (arvati) raised a /uestion- the great lotus sahasrara stands
always with its face downwards$ how is it possible for Guru to be there4
9ahadeva#s reply- the lotus (sahasrara) lies always with its face downwards,
but it contains a region, which has its face always, upwards 9ahadeva gives a
further e1planation. 7e says-# The chitrini nadi containing lotuses is in the
form of ower. It e1tends from the muladhara and all the chakras are in this
nadi. Chitrini is an aspect of 2undalini'chitrini is 2undalini, and therefore, it is,
as 2undalini, in three and a half coils, residing always in the triangular
process of the lotus (muladhara). 3here there is the upper end of the chitrini
nadi, there lies the face'upwards (chakra 6 guru chakra), in constant contact
with the topmost point of the chitrini#, the region of which is in the nature of
power going upwards. . . . The region with the upwardly power has. the
2undalini'coils in it and therefore it is bright. This region (that is, the region of
the twelve'petalled lotus, imbedded in the sahasrara) is in contact with the
upper end of the chitrini. Concentration should be done (on Guru situated) in
the pericarp. This is why the region (of the twelve' petalled lotus) is with its
face up wards and with the power directed upwards# 5rom the above it is
clear that the sahasrara which stands with its face downwards contains a
lotus as its part with its face upwards and, conse/uently, it is upward. That
this upwardly directed to the twelve'petalled lotus is within the sahasrara has
been made clear by 9ahadeva himself. 7e says- In the lower deep hollow
part of the sahasrara lies the place, which stands always with its face upward.
This upwardly faced lotus in its lower edge is in contact with the upper end of
the chitrini nadi.Terminology! *wadashapadma (twelve'lettered)
Sarasiruha(lotus), or adma (lotus), mentioned in the The guru chakra is
situated in the void'region as the lower part of the sahasrara$ it is situated at
the top of the upper end of the sushumna. *escriptionThe guru chakra is
white and it is therefore called shukla a bi,a (white lotus) It has twelve petals
The colour of the petals is white, as the lotus is white. :n the twelve petals
are twelve letters, so the lotus is called the dwadasharna (twelve'lettered).
The letters are 7a, Sa, 2ha, 5re, 7a, Sa, 2sha, 9a,;a, 3a, <a, 0u which
constitute the Guru'mantra, and are arranged from right to left. The colour of
the mantra'letters has not been mentioned. +s Guru is white in colour, so the
mantra'letters would also be white, as the form and the mantra of Guru are
identical. The place of the lotus is always with its face upward so it is called
urdhwamukha padma (upward'face lotus). The top of this lotus is adorned
with the thousand petals(like an umbrella) as the thousand'petalled lotus
stands above the pericarp of the twelve'petalled lotus and on the outside The
pericarp of the twelve'petalled lotus is like a circular moon region
conse/uently, it is moon'like, lustrous and nectarous It is the place where
concentration on Guru should be done. 5or this, the detailed knowledge of the
pericarp is necessary. It has been stated- #Inside the open place of the
(twelve'petalled) lotus is a triangular region (abalalaya), formed by the lines
beginning with +, 2a and Tha$ in the corners of the triangle are the letters 7a,
;a and 2sha, and all these form a diagram. I adore it# here, The three lines
which constitute the triangle are +'line, consisting of si1teen letters from a to
ah$ 2a'line, consisting of si1teen letters from ka to ta$ and Tha'line, consisting
of si1teen letters from tha to sa. The letters on the lines and in the three
corners within the triangle are together %fty'one mantrika'units. The triangle
is situated with its ape1 downward. The +'line starts from the ape1 and forms
the left side of the triangle. :n this line are si1teen letters from a to ah. The
+'line is called vama, .rahma or ra,as line. The 2a'line starts from the top of
the left side and forms the base of the triangle. :n this line are si1teen letters
from ka to ta. The 2a line is called the ,yeshtha, vishnu or sattwa line. The
Tha'line starts from the right end of the base line and goes down to meet the
ape1, thus forming the right side of the triangle. :n this line are si1teen
letters from tha to sa. The Tha'line is also called the roudri, Shiva or tamas
line. The letter ha is at the ape1, la at the left corner and ksha at the right
corner, inside the triangle. These lines and letters form the ower'yantra. the
triangular process of 2undalini, called abalalaya. It has been stated that there
are three gunas (as three lines) in the place of the twelve petalled lotus, and
the lines are in the nature of .rahma, =ishnu and Shiva. This means that
there is a triangle in its place, which is formed by the .rahma, vishnu and
Shiva lines, aa '2a'Tha triangle. So it has been said that the splendorous
2undalini'coils are in the place that is, inside the triangle in the place. 9ore
clearly, the region contains a triangle in which lies 2undalini , so it is said to
be in the form of three and a half coils .ecause of the presence of 2undalini,
the triangle is called abalalaya. The triangle in the place is formed by the
lines beginning with aa, 2a and Tha. In addition, within the triangle in its
corners are the letters ha, la and ksha. The triangle is in the nature of
.rahma, =ishnu and Shiva It has been stated. #Inside that triangle is the
region of the ,eweled altar (the whitish'red luster of the gems in the altar,
seems to challenge the brilliance of the bluish'yellow (pingala) lightning >ash.
8ada bindus an aspect of the altar is connected with Supreme Consciousness
embodied as vagbhava'bi,a (chinmaya) the ,eweled altar shines so brightly
that it appears more splendorous than the brilliance of a lightning >ash. The
compound word nada bindu manipithamandala may be interpreted as
manipitha mandala with nada and bindu$ or nada and bindu and manipitha
mandala$ or manipitha mandala in the form of nada and bindu. nada is white
and bindu is red, they can never be whitish red which is the colour of the
altar. .ut this is not a strong argument. The white and red when mi1ed
together produce the patala pale red colour. 7e e1plains that nada is below,
bindu is above, and the region of the ,eweled altar is in between the two. 7e
states that# chinmaya is the body of nada, bindu and manipitha mandala in
the form of knowledge. 7e does not accept that #chinmaya stands for
vagbhava'bi,a because, as Guru is white, his bi,a is also white, and the
attribute of whitish'red luster to the bi,a does not %t. .ut the words in this
verse should be translated technically, as they indicate the modes of
concentration to be practiced. 3hen concentration is done on Guru in form,
he is thought of as white in colour and is on the ,eweled altar of whitish'red
luster. .ut concentration is also done on the mantra'form of Guru. Chinmaya
means Chit or Supreme Consciousness embodied as vagbhava'bi,a, that is
aim which is the Guru'mantra. 8ada'bindu is an aspect of the ,eweled altar.
The ,eweled altar becomes absorbed in the nada'bindu of the bi,a +i to form
Guru'b,,a'mantra. In concentration on the mantra'form, the ,eweled altar is
not thought of, but only the bi,a +i with nada'bindu, that is, +im. The
manistana (,ewelled altar) has simply been called stana (altar) which is with
nada bindu and is beautiful. The manistana has also been called bright
singhasana (throne). There, it has been stated that splendorous +ntaratman
(.rahman) is in the thousand petalled lotus$ in addition to it, there is (with in
the twelve'petalled lotus which is the lower aspect of the sahasrara). The
bright throne between nada and bindu on which Guru is seated, who is to be
contemplated on. :n, and in connection with, nada is a lustrous position to be
thought of as the ,eweled altar or bright throne in gross form of
concentration, above which is bindu. +bove it is hamsah'pitha (seat). It has
been stated- #+bove it, there is the primordial 7amsah who is the centre of
splendor, growing like a>ame, and who manifests himself as the destroyer of
the universe by his great power of destruction$ I do concentration on him#
+bove it means above the space which is above nada, that is, manipitha.
+bove manipitha is bindu, and within the bindu is 7angsah. So, the bindu is
the hamsah'seat. 7amsah is Shiva and Shakthi. 7amsah is splendorous. This
means that Shiva is in union with 2undalini. 7amsah is the destroyer of the
universe, that is, the aroused 2undalini e1hibits her great power of
absorption, being in Shiva, by which all cosmic principles are absorbed into
her. 7amsah represents a pair- 7ang is Shiva and Sah is ower as 2undalini. It
has been stated that concentration should be done on Guru in 7amsah also$
concentration is done on Guru in hamsah'seat 7amsah is above the altar that
is in bindu, which is above the ,eweled altar. Therefore, bindu is 7amsah, that
is, kundalini united with Shiva. +nd from a mantra viewpoint, 7amsah is in
the bindu of the Guru'bi,a'mantra +im

It has been stated various tantra #There, that is, in the 7amsah'seat, are the
lotus'feet of Guru. 5rom which the sa&ron'like red'coloured and honey
imbibed nectar >ows, and which are cool like nectar of the moon (or the rays
of the moon)and the place of all good. my mind contemplates them# Guru#s
feet are actually the source from which the streams of life'substance of red
colour containing the essence of vitality (makaranda)constantly >ow$ and
concentration on that causes revivi%cation of the mind and revitali?ation of
the body.# The lotus'feet of Guru are in the hamsah seat, as it has been stated
that the footstools (paduka) of Guru are in 7amsah# #3here the footstool is,
there is Guru, and concentration on Guru should be done there# The footstool
is the spiritual symbol of Guru, indicating the presence of Guru. It has been
stated- #I adore the lotus feet of Guru, situated in the lotus lying in contact
with the head$ the lotus feet are on the ,eweled footstools and all un
spirituality disappears when one comes in contact with them. they are red
like young leaves$ their nails are as bright as the moon$ they are moistened
with nectar and as beautiful as the lotuses in the lake, Guru#s lotus feet are
on the ,eweled foot stool. This ,eweled foot stool is not the ,eweled altar
situated above nada and below bindu. The footstool is on the 7amsah'seat
and the 7amsah'seat is in bindu. Guru#s feet are always sun the bright
footstools in 7amsah, and, in fact, they indicate that Guru, in form, is lying in
7amsah, where concentration should be done. The following are the
concentration'forms of Guru. Guru is moon'like white with smiling face and
bright eyes and his body has odor of purity. he wears the garment of >owers,
holds a lotus in his hand and makes gestures of granting boons and of
dispelling fear. he is all devatas Guru is like a mountain of silver, that is, white
and motionless$ he is seated in virasana (hero posture). adorned with all
ornaments, wearing a white garland and dressed in white raiment$ he makes
the gestures of granting boons and of dispelling fear$ his ower (as *ivine
9other). she is seated on his left thigh, holds with her right hand the divine
body of Guru, and with her left hand a blue lotus, and is adorned with red'
coloured ornaments$ Guru#s look is kind, and he is with knowledge and in
bliss. Guru is like a mountain of silver (white and 9otion less), he is with his
ower who has a divine face and is self'luminous. Guru, who is Shiva, is
moon'white, holding in his hand a lotus, and making the gestures of granting
boons and of dispelling fear. he wears a fragrant garland of white >owers$ his
face is smiling and his eyes are bright$ he is all devatas Guru is splendorous
like the autumnal moon. that is, shining white in colour, with lotus'eyes,
moon'like beautiful and smiling face, he wears a garland of divine >owers and
is dressed in divine raiment, and his body is anointed with a fragrant
substance of divine character. on his left side is his beautiful ower of deep
red colour$ she holds in her hand a lotus and in hands are in the gestures of
granting boons and dispelling fear. Guru is like pure crystal in colour, adorned
with white'coloured ornaments, wearing garland of white >owers, and seated
in padmasana (lotus posture), are established in yoga. 7e is two'eyed, calm
(in samadhi) and very kind. 7is hands are in vara (granting boons) and
abhaya (dispelling fear) mudras. his ower, who is red in colour, is seated on
his left thigh and holds his body with her right hand while holding a blue lotus
with her left hand$ his eyes are red and his face smiling$ she is all bliss and,
as God (Ishwara). we should be very respectfully saluted Guru is like pure
crystal (in colour), anointed with a fragrant substance, calm and smiling$ he
makes the gestures of granting boon sand dispelling fear and his look is very
kind$ he is with his ower, who is seated on his left thigh, adorned with white
coloured ornaments$ he is in full bliss Guru is white in colour, adorned with
various ornaments, three'eyed, and seated in swastikasana (auspicious
posture). he is glad to see the lotus'face with ruddy lips of his ower of red
colour by his left. Guru is white'coloured, two'armed, calm and has a pleased
countenance Guru is like ten thousand moons, that is, intensely shining white
in colour$ his hands show the gestures of granting boons and dispelling fear$
he is dressed in white raiment, wears a garland of white >owers, and his body
is anointed with white sandal paste$ he is with his ower, who is red, seated
on his left thigh$ he is divine ,imperishable$ he is Shiva and Supreme Guru.
Guru is like pure crystal (in colour), dressed in silken cloth$ smeared with a
fragrant substance and adorned with white'coloured ornaments. he is calm
and smiling and his look is kind$ he makes the gestures of granting boons and
dispelling fear and holds a lotus$ he is with his ower. who is red in colour and
is seated on his left thigh$ she holds his beautiful body with her right hand
and a blue lotus with her left hand and all this makes a lovely picture$ Guru#s
lotus'eyes are full of supreme bliss. Guru is two'eyed, two'armed, and
dressed with white raiment$ he wears a garland of white >owers and his body
is anointed with the white sandal paste$ one of his hands shows vara mudra
(the gesture of granting boons), and the other makes abhaya'mudra (the
gesture of dispelling fear). 7e is calm and very kind$ his ower (Shakthi)
embraces him (by her right arm, lying on his left side) and holds with her left
hand a blue lotus$ he is gracious'looking and smiling and grants the desires of
his worshippers. Guru is divine, three'eyed, two'armed, and dressed in white
raiment$ he wears a garland of white >owers and his body is anointed with
the white sandal paste. he is with his ower, who is red in colour Guru is like
pure crystal (in colour) and two'eyed$ he makes the gestures of granting
boons and dispelling fear$ he is Shiva and very beautiful Guru holds in his
hand a book (vyakhyamudra). it can also be translated as- Guru holds a book
and makes the gesture of granting boons)$he is delighted, smiling, tran/uil,
contented and kind$ he is .rahman 5rom the above descriptions, the form of
Guru for concentration is as follows. Guru is either moon'white or like pure
crystal in colour. 7e has two eyes. 7e may also be thought of as three'eyed.
7is eyes are bright. 7e has two arms. 7e makes the gestures of granting
boons and dispelling fear$ or holding a book in one of his hands, and showing
vara mudra (granting boons) with the other hand.@ 7is face is lustrous, calm,
contented, delighted, kind and smiling. 7e is dressed in white raiment$ he
wears a garland of fragrant white >owers, and is adorned with ornaments of
white colour$ his body is smeared with the white sandal paste. Guru assumes
padmasana (lotus posture), swastikasana (auspicious posture), or virasana
(hero posture). 7is Shakthi (ower) is seated on his left thigh, holds his body
with her right hand and a blue lotus with her left hand. The ower is red in
colour and has a face as beautiful as a lotus. The twelve'petalled lotus is a
great centre of concentration. 7ere, dhyana is perfected and developed to its
highest level, and transformed in sahasrara into sampra,ata Samadhi. Two
main forms of dhyana are practiced here- %rst, dhyana on form$ and %nally,
dhyana on luminosity. *hyana on Guru is the concentration on form, and
dhyana on 2undalini is the concentration on luminosity. 5rom the mantra
viewpoint, Guru is derived from the mantrika'letters Ga, A, <am and Au. Ga
e1hibits attributes and is also beyond attributes$ it contains %ve devas and
powers, and %ve prana'vayus$ there is 2undali in it$ it is like the morning sun
(vermilion) in colour. A, contains %ve devas and %ve prana'vayus $2undalini
lies in it$ it is yellow in colour. <a, contains %ve devas, %ve prana'vayus, three
owers$ in it lays 2undalini$ it is like red'lightning (shining red in colour). So,
the basic power of Guru is 2undalini and there are %ve ShivaBs and owers in
a latent form in him. The ga'aspect is the highest spiritual knowledge arising
from samadhi. It has been stated that Guru removes darkness arising from
unspirituality, designated by #gu#, by control, designated by #ru#
(*wayopanishad, 9antra). 7owever, the meanings of #gu# and #ru# as stated
here are secondary. In the 0amala, it has been stated that #gu# means which
gives success, and #ra# is what burns impurities, and #u# is Shiva, so Guru is in
the nature of these three. This is also the secondary meaning. The A'aspect is
Shiva. So it has been stated that Guru is Shiva Guru is .rahman .ut Shiva or
.rahman has two aspects$ as Supreme Consciousness 3ithout the limitation
of mind, and as ower'Consciousness manifesting mind in the form of
samadhi'consciousness. Supreme Consciousness is full, in%nite and static in
which Supreme ower remains in Shiva as Shiva. 7ere, Shiva is arama Shiva,
.rahman is without attributes. +t this stage, Shiva'consciousness is not
limited by the mind, so it is non'mental, and supreme and in%nite. This is the
sampra,ata Samadhi consciousness. This aspect is in Guru in latent form. The
aspect, which becomes manifest in Guru is ower'Consciousness appearing in
form. In this aspect, Guru is Ishwara, that is, he is endowed with omnipotence
and omniscience. 7e is divine (deva) 7e assumes mental form that is, arama
Shiva appears in subtle form as Guru in dhyana. Consciousness indhyana is in
the form of Shiva when concentration is done on Guru. Guru as Shiva is
beyond the si1 ShivaBs '.rahma, =ishnu, <udra, Isha, Sadashiva and
arashiva, and, therefore, he is the seventh Shiva who is arama Shiva,
appearing in form. So, Guru is arama Shiva in form. Guru is with his Shakthi
(ower). .ut his ower is beyond the si1 owers lying with si1 Shiva. In
arama Shiva, Supreme ower becomes one and the same with Shiva. In
Guru, the owers manifested. Guru and his ower are the replica of Shiva'
Shakthi principle. 7is Shakthi is 2undalini in form. The ra'aspect of Guru is
Shakthi and the u'aspect indicates her union with Shiva. So, in concentration'
form she is seated on Guru#s left thigh and in embrace. It has been stated
that Guru#s ower is called unmani Anmani is that power by which
consciousness becomes free from all ob,ects, and is established in Shiva'
form. This is the highest state of sampra,ata Samadhi. This power arises from
2undalini, and 2undalini in form is Guru#s ower. 3hen dhyana on Guru
develops to its highest point, one is able to go beyond form and dhyana is
transformed into a luminous type. This means that now it is possible to make
dhyana directly and without thought, on the splendor of 2undalini. 8ow, the
form aspects of Guru and his ower are absorbed into 2undalini and she
appears as splendorous. :n the accomplishment of dhyana'on'splendor, the
practitioner is able to pass into the sahasrara proper and attains sampra,ata
samadhi in which his whole consciousness becomes splendorous 2undalini.
Concentration on Guru consists of the following stages.
!. Thought'concentration on- the white twelve'petal led lotus on which is
twelve'lettered Guru'mantra of white colour$ the region of the lotus is moon'
white.
". Thought'concentration on- the a'ka'tha triangle, red in colour, situated
within the region, with its ape1 downward, and with all letters, which are on
the three lines ' starting from the left line, then the base line and %nally the
right line, and the letters ha, la, and ksha in the corners.
C. Thought'concentration on- nada of white colour, situated above the
triangle$ above nada is the ,eweled altar of very bright whitish'red colour$ and
above it is bindu of red colour.
@. Thought'concentration on Guru'bi,amantra +im of white colour, lying within
the triangle.
D. Thought'concentration on luminous 7amsah, lying within the bindu of the
bi,amantra +im. 8ote. 7amsah is Shiva in union with 2undalini and by deep
concentration Shiva'2undalini should be aroused as Guru and his Shakthi in
form.
E. Thought'concentration- within the region of moon'white colour of the white
twelve petalled lotus is the red triangle and above it is white nada, and above
that is the shining whitish'red ,eweled altar, and above the altar is red bindu,
and within bindu is Guru of moonlike white with his Shakthi of red colour.
5rom the GuruBs feet the sa&ron'like red life'substance is continuously being
irradiated. +bove the head of Guru, there is the down'faced white thousand
petalled lotus, covering him like an umbrella.
F. *hyana on Guru and his Shakthi in form.
G. *hyana on splendorous 2undalini, 8ow we come to the sahasrara proper. It
takes about EHHH breath to awaken the chakra





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