Tattvas and Gunas

The Origin of the Universe

In the beginning was SHŪNYĀKĀSHA – “emptiness” or “the void”.
Shūnyākāsha is more than “nothingness”, it is an immense potency of dormant energy
in which “everything” exists in a latent state of potentiality. Everything conceivable can
be brought into existence, just like text written, or pictures drawn, on an empty sheet of
paper.
As creation began, the divine, all-encompassing consciousness took the form of the first
and original vibration manifesting as the sound “OM”.
Just like light, sound is vibration, energy. Light and sound are the forms that the Divine
Self takes in the Universe. OM is the reflection of the absolute reality. OM is “Ādi Ānadi”
- without beginning or end.
In the Vedas it is said:
NĀDA RŪPA PARA BRAHMA – The form of the Supreme is sound.
The vibration of OM symbolises the manifestation of God in form. The silence between
two OM-sounds reveals the formless, divine principle.
OM embraces “all that exists” – past, present and future, all spheres of the Cosmos, the
world and its underlying reality, mind and matter, cause and effect, the path and the
goal. The Mantra OM is the “name of God”, the vibration of the Supreme, the all-
encompassing Mantra. The essence of all wisdom has its roots in this sound. In the triad
A-U-M the divine energy (Shakti) is united in its three elementary aspects as:
BRAHMĀ SHAKTI – the creative power that manifests the Universe
VISHNU SHAKTI – the preserving power that sustains the Cosmos
SHIVA SHAKTI – the liberating power that brings about transformation and renewal
.
At the beginning of creation as the sound of OM divided the unity of Shūnyākāsha, two
powers emerged from it:
PURUSHA – original consciousness
PRAKRITI – primordial nature
Prakriti is the eternal stream of divine energy and Purusha is the divine Self, the
unchanging, omnipresent and omniscient witness of all events and mutations of
Prakriti. To ensure that nature (Prakriti) would always maintain a connection to the
divine (Purusha) the force of attraction developed as an aspect of Prakriti.
The desire for union and the striving for expansion are “natural”; they are intrinsic
impulses of nature. Why does the seed that was planted in the lap of the earth sprout?
Because the impetus for growth and duplication lies in its nature - uniting, unfolding,
growing, multiplying, protecting, preserving and nourishing; put concisely, “loving” is
the fundamental characteristic of Prakriti. Love contains the impulse for development
and expansion, and this love is part of the Divine Being.
In a progressive sequence the three GUNAS (essential qualities) and the five TATTVAS
(elementary principles) emanated from Prakriti. These form the basis of all
manifestations, of all subtle and gross forms.

The five Tattvas are:

PRITHVĪ – Earth
ĀPAS – Water
TEJAS – Fire
VĀYU – Air
ĀKĀSHA – Space
However, without some impetus the Tattvas cannot unite. For that they require the
participation of the Gunas, which are characterised by the following qualities.

Gunas:
RAJAS – activity, movement, restlessness, passion
TAMAS – rigidity, laziness, darkness, ignorance
SATTVA – harmony, light, purity, knowledge
Tattvas and Gunas are the primordial forces that have an effect on both the physical and
astral planes. They influence all forms of life physically, psychically and spiritually from
the beginning of their earthly existence to their end. Through the multi-layered
combinations of these basic powers the human body, with its highly complex organ,
nerve and brain functions, comes into existence and the psyche and mind are formed.
The diverse interactions between the five gross Tattvas, which form the physical body,
are known as Prakritis (natural forces). There are twenty-five Prakritis that influence
and regulate the systems of the body.
The Tattvas that are flowing aimlessly around in space are independent forces without
visible effect. It is not until several of these primordial, undirected forces are
concentrated at one point that something qualitatively new is produced. However, first
an assembly point must be formed so the energy can be focused and assimilated. The
most highly developed and most powerful centre on earth is the human. So just as bees
collect around the queen bee, all forces and Tattvas follow when the Ātma enters the
embryo. In order for a human form to be constructed the orderly combination of an
immense number of effects is necessary. In the same way, but at a lower intensity,
animal and plant life come into being.
The Cosmic forces are collected within the human body at certain central points, the
CHAKRAS. These function like powerful power stations. They draw in cosmic energy,
transform, store and distribute it, and then radiate it out into the Cosmos again.
The Tattvas that combined to form the body as a dwelling for the soul again detach from
one another at death and return to the Cosmos. The soul then continues to wander,
waiting to produce a new form again under suitable conditions. This cycle is known as
CHORASI KĀ CHAKRA , “The Wheel of Rebirth and Death”.
According to Indian philosophy there are 8.4 million types of living beings that are
divided into three categories: NABHA CHARA, THALA CHARA and JALA CHARA –
living beings that exist in the air, those that live on or under the earth and those that live
in the water. They are further divided into four different classifications according to
their method of birth in these three earthly spheres:
JARĀYUJA – in the womb (humans and mammals)
ANDAJA – in an egg that is hatched (birds, reptiles, fish, etc.)
SVEDAJA – through division (lower forms of life, bacteria, etc.)
UDBHIJJA – through seed (vegetation)
Each of these groups has certain aptitudes and abilities called KALĀ in Sanskrit. Plants
possess one Kalā, lower life forms two, egg-laying animals three, and mammals and
humans four. While plants and animals remain at the level of their genesis, humans can
develop up to sixteen Kalā through exercises, concentration and following the principles
of Yoga. They can acquire twelve supernatural powers in addition to their four natural
aptitudes.
Therefore, the attainment of a human birth is the greatest stroke of luck for the soul. To
enable this, with God’s grace, innumerable Cosmic powers act in combination; and this
joining is comparable to a great fire. Qualitatively the souls of all beings are the same:
they are differentiated only in the degree of their development. A small candle flame is
“fire”, but when several flames are combined a brighter light, a stronger power, results.
A human lives more intensively and more consciously than an animal, and is
distinguished from all other life forms through the gift of the intellect (BUDDHI).
Without faltering the wheel of rebirth keeps turning, and the soul wanders through the
circle of existence driven by God’s plan and KARMAS (actions) . Human life offers the
only possibility of ending this cycle. The cyclic laws of nature also bind humans, but with
the help of the intellect they are capable of exploring the world, themselves and also the
supernatural powers. Only humans are capable of understanding “What is God”. Only
humans can realise God. That is why it is possible for them to emerge from the cycle of
rebirth and, as a consequence, also help others to do so.
The practice of Yoga supports and accelerates the development of humans as it imparts
to them knowledge of the true dimension of earthly life, its purpose and potential.
The evolution of consciousness attains fulfilment in the divine state of SAMĀDHI where
Knower, Knowledge and the Object of Knowledge become one. Since the beginning of its
existence the individual self has sought to gain knowledge about “the Self”. While in
Samādhi the self recognises that it and the one sought for are one and the same –
therefore also “the Knower” and “the object of knowledge” are the same – and so begins
the blissful experience of unity, displacing the wrongly cherished illusion of duality.
This supreme knowledge is transmitted to us through two spiritual Tattvas, ANUPADA
TATTVA and ĀDI TATTVA . Anupada Tattva (also called Guru Tattva) is the universal,
divine principle that leads the creation from “darkness into light” – from unconscious
existence to conscious existence. Ādi Tattva is the divine Self, ĀTMĀ . Therefore it is also
called ĀTMA TATTVA or ĀTMA GYĀNA .
Self-Realised Yoga Masters are known as BRAHMANISHTA SHROTRIA, the knowers of
Brahman, and TATTVA DARSHI, the knowers of the Tattvas. Their knowledge and
experiences are unlimited; they transcend time, space and intellect. One who possesses
self-knowledge and knowledge of the Tattvas has acquired the highest knowledge
realisable by a human – with this one becomes the “knower of God” (BRAHMA GYĀNI)
and the Self merges into the divine consciousness and becomes one with God.
Srī Mahāprabhujī wrote in one Bhajan:
Infinite is the experience of the Tattva Darshi Gurudev.
The blessed ones who have recognised this cross the ocean of ignorance.
I had searched everywhere – including heaven and hell –
And in all three worlds I found no-one comparable to the Sataguru.
The struggle of the Yogi to become free of passion, anger, attachment, greed and ego
Is more difficult than the battle waged on the battlefield.

Karma
Actions and Destiny
Consciousness is in everything that exists; the elemental force of the Universe that
vibrates in every atom. The development of consciousness commences first at the level
of the stone, and continues in metal, crystal and vegetation. Plants already have the
ability to feel, but are not able to express or communicate their feelings to others. At the
next level of development are life forms such as coral and anemones that appear to be
plants but actually belong to the animal kingdom. Then come fish, birds, mammals and
finally humans as the most highly developed earthly beings.
Some of the more highly evolved animals have developed a certain limited capacity to
discriminate, but humans are the only living beings on earth with comprehensive
discrimination and free choice over their actions. Only we humans are capable of
consciously shaping and changing our life.
Because we are “I-conscious” and behave wilfully, we also bear responsibility for our
behaviour. That is why the cosmic law of KARMA is valid for us humans. The Karmic
Law states that every action we take will at some time come back to us in the same way
as it went out from us.
Therefore the most important precept that should be observed is:
To harm no-one by our thoughts, words or deeds.
We produce Karma in four ways:
  through thoughts
 through words
 through actions that we perform ourselves
 through actions that others do under our instructions.

Put briefly - everything that we have ever thought, spoken, done or caused is Karma; as
is also that which we think, speak or do this very moment.
After death the physical body remains on the earth and decays; the elements detach
from one another and return to their source. We again find ourselves as a bodiless,
spiritual being in the astral plane because the subtle sheaths – the astral, mental and
causal bodies – continue to exist. In these all our feelings, knowledge and memories
remain. But there is one thing we lose after death - Kriyā Shakti , the ability to act. Only
in the physical body are we are capable of doing good or bad. After death we are unable
to do anything. Our earthly possessions, title and position no longer have any value -
whatever level we reach in the Cosmos depends entirely upon our Karmas.
There are three types of Karma:
SANCHITA KARMA
PRĀRABDHA KARMA
KRIYAMĀNA KARMA

 SANCHITA KARMA is the accumulated Karma from all of our previous lives. It
would be impossible to experience and endure all Karmas in one life. Therefore
only a small part of the Sanchitakarma comes into effect with each birth.
 PRĀRABDHA KARMA is the portion of the accumulated karma that has
“ripened” and appears as a particular problem in the present life.
 KRIYAMĀNA KARMA , however, is everything that we produce in our present
life. This Karma flows into the Sanchitakarma and consequently shapes our
future.

When we plant an apple seed in the earth then naturally an apple tree grows. We can
only expect apples from it and no other fruit. And in the same way the seeds of our
actions also produce the appropriate effect.
The Law of Karma says that the energetic vibration arising from each action will one day
come back to the one it originated from, either with the same qualities or even stronger
through other intervening interactions. Through our actions we plant the “seeds” of our
future destiny and therefore whatever happens to us is the “fruit” of our own past. If we
think and act negatively we increase the disaster-bringing influences of our destiny;
whereas positive thoughts and deeds develop the happiness-bringing potential.
There are two types of adverse actions; those we perform unconsciously, and those we
do consciously and against our better judgement. Undoubtedly the latter weigh more
heavily. Those who make a mistake out of ignorance do not invite such heavy karma to
themselves as those who intentionally inflict harm and pain. But just as poison affects us
if we take it unknowingly, suffering caused unintentionally, and therefore
unconsciously, also gives rise to an appropriate karmic effect.
The great sage and poet, Srī Tulsīdās , said:
“Our destiny was shaped long before the body came into being.”
Just as a farmer first prepares his field so that later he can harvest a crop, we have first
“sown” our destiny and, according to plan, those circumstances through which it can be
fulfilled are produced.
If destiny is fashioned in this way, then what point is there to our efforts? Are we merely
“puppets” moved by the thread of an inevitable fate? Not at all! We are able to exert an
influence and alter the course of providence. What happens to us is pre-determined in
the same way as the target of an arrow that has already been shot. Its course is
foretellable and predictable – unless it is deflected or diverted by a new influence. Even
though the events of our destiny are, in fact, lawfully caused and steered as a
consequence of earlier actions, we do, however, have the opportunity to avert, or at least
lessen, the impact through our present behaviour.
We are therefore in a position to change the course of our destiny – but only if we do
something about it. Not just “anything”, but the right thing at the right time. Through
positive actions, pure thoughts, prayer, mantra and meditation we are able to resolve
the influence of the Karmas from which we are suffering in this present life, and in this
way gradually turn our destiny around for the better. The spiritual Master helps us with
this. He knows the “karmic formula” and is aware of the sequence in which our earlier
and present actions will bear fruit. That is why he is able to advise us and show us how
we can partially or completely deflect the “arrow” of our karmas and so escape avoidable
sorrows.
What does Karma look like? One can neither touch it nor see it. When fortunate or
unfortunate events affect us, we say: “That was lucky” or “That was unlucky”. But it is
really our own vibration that pulls us towards luck or misfortune. We are driven hither
and thither by it, just like a boat moved about in the wind and currents. Karma is a
vibration that surrounds our subtle “Phänomen” . Its fine vibration is not limited
spatially and accompanies us everywhere. The effect of our phänomen can be compared
with a dynamo that generates two kinds of energy: negative and positive.
Positive Karmas – love, forgiveness, help and selfless service, practising mantra, prayer
and meditation – generate a positive, healing energy that purifies and enlightens our
phänomen. If the being of a person is filled only by the radiance of positive and divine
qualities, his phänomen is completely illuminated. Such a person is an “enlightened
one”; one who is united with God – because God is love, light, harmony, knowledge,
reality, truth and unity.
However, through negative thoughts, words, deeds and harmful qualities, such as anger,
hatred, jealousy, attachment, passion, greed, fanaticism and egotism, destructive
energies are produced which darken our phänomen. We produce negative Karma
because we lack knowledge and clarity. The purpose of our existence here on earth is to
gain correct knowledge and insight. If we do not make use of this opportunity and
remain in ignorance, then after death we must again return to the world in a new birth
to clear all unresolved Karmas.
Whether we believe it or not – rebirth is a fact. As humans, however, we have the
possibility to make more rapid progress towards the light through the practice of good
Karma. This is why we should not allow the precious opportunity given by a human life
to slip by! We are travellers who have come to the “Hotel of the Earth” for just one brief
night. Soon a new day will dawn and we must again depart. We can take nothing with
us; everything remains here except the quality of our actions.

Antahkarana
The Inner Psychic Functions
Four constant companions that are necessary to investigate and guide our path of
development will now be introduced: the ANTAHKARANAS. They are also known as the
“inner senses” - ANTARA INDRIYAS. They enable and guide our psychic and mental
processes, and through them we can feel, think, understand and differentiate.
The Antahkaranas consist of:

 MANAS - Mind
 BUDDHI - Intellect
 CHITTA - Consciousness
 AHAMKĀRA - Ego

MANAS, mind, is the realm of desires, feelings and thoughts. It is the connecting link
between subconscious and conscious. It files away the impressions and perceptions
from the external world in the “storehouse of memories” and brings them out again for
the appropriate reason.

The mind does not judge or make a choice. It indiscriminately records all impressions
just like a video camera or a tape recorder. BUDDHI (intellect) carries out the
assessment and filtering of what reaches consciousness and what goes back down into
the subconscious. On the basis of the impulse received from the intellect, the
appropriate action is carried out by the mind.
The mind is constantly active in the waking state, and also when dreaming. We cannot
stop the mind, but we are capable of guiding it. As we purify the mind by consciously
thinking positively and repeating Mantra, therefore ridding it of baser tendencies, the
divine Self can then radiate through it.
BUDDHI, the intellect , processes, co-ordinates and filters the sensory impressions. It
decides which of them we accept and pursue further. Buddhi has two aspects, one
egoistic and one selfless. The egoistic part is controlled by the ego and our weaknesses,
whereas the selfless and non-personal principle judges and decides on the basis of
ethical maxims – this is known as VIVEKA. Viveka is like the “butter” which is extracted
from the “cream” of Buddhi. Through Viveka we are able to differentiate between truth
and untruth, right and wrong, good and bad. Viveka leads us to the knowledge that the
material reality is relative, and guides our endeavours towards the Absolute, the Eternal.
Our intellect develops in two different ways. Firstly, through everything we have learnt
from childhood up to the present time. This logical knowledge helps us to cope with the
tasks of daily life. And, secondly, it is formed through analysis, reflection, concentration
(DHĀRANĀ) and meditation (DHYĀNA). Wisdom and discrimination (VIVEKA)
ultimately develop from these.
In relation to this, an interesting question is often asked: “Who or what causes our
mental condition?” Is it produced by the intellect or, conversely, is our way of thinking
influenced by our inner state?
The first is correct. The intellect creates our mental condition. But occasionally a
situation arises that it is unable to master. Then we lose control of our thoughts and
emotions, as for example in a fit of rage. How often have we said or done something
when we were unable to control our emotions which we greatly regretted later on! That
is why the cultivation of Viveka is so tremendously important, not only for our worldly
existence but also for our spiritual life.
CHITTA, consciousness, forms the basis of our perceptions and knowledge. Like Buddhi
it is shaped by the experiences of life; previous experiences, upbringing, culture and
education mould the way in which we perceive, judge and value. Chitta determines the
basic tendencies and colouring of our psyche.
AHAMKĀRA, the ego, literally means “I am the doer”. All our feelings, perceptions,
ideas and desires are inextricably linked to Ahamkāra. The ego is that psychic authority
that creates the illusion that we are autonomous to all the other independently existing
individuals. From that we naturally derive the idea that the external world that
confronts us is also an independent, separate reality. However, Vedānta philosophy,
which is also the philosophy of Yoga, teaches us to see the unity – God – behind the
variety of appearances.
Only when we accept this reality, not just rationally but realise it within our
consciousness, are we able to overcome the barrier of the ego and find unity in the Ātmā.
The following Mantra, in which we place all our actions into God’s hands, helps us to
attain this way of thinking:
NĀHAM KARTĀ PRABHU DĪP KARTĀ
MAHĀPRABHU DĪP KARTĀ HI KEVALAM
I am not the doer. It is God who does through me. God alone is the doer.

Tritāpas
The Three Forces of Destiny
During our lifetime we occasionally suffer from unfortunate circumstances, accidents
and illnesses that appear to strike us by chance through no fault of our own. These are,
in fact, caused by cosmic influences that can throw us off-balance physically, psychically
or spiritually.
Although it may appear so to us, these influences are by no means accidental as they
follow the universal law of Karma just like everything else in life. Therefore the cause is
always in our own mental attitude, our own actions, words and thoughts, from this life
or from earlier lives. Generally we do not have bad intentions, but unfortunately, and all
too often, the way we act is due to a lack of knowledge and awareness. And so, just as
poison still has an effect upon us even when we take it unknowingly, the unconscious
violations of the cosmic law will sooner or later also react upon us painfully.
There are three forces of destiny that influence our development from birth:
The TRITĀPAS :

 ADHIBHAUTIKA
 ADHIDAIVIKA
 ADHYĀTMIKA

ADHIBHAUTIKA are the various disturbances from the external world that stem from
nature or living beings. To this belong influences from heat, cold, noise, natural
phenomenon such as floods, whirlwinds and earthquakes, as well as attacks by wild
animals, violent people, etc.
ADHIDAIVIKA are disturbing influences from astral forces and beings. For example,
these can be the cause of sudden accidents, psychic disturbances, fears and depression.
ADHYĀTMIKA are influences from the vibrational plane of the TATTVAS (the
elements). Amongst other things, these are able to trigger off physical illnesses or
mental disturbances.
We are able to lessen the disturbances from ADHIBHAUTIKA through certain
precautions, such as protective walls, padlocks, bolts, etc. However, these measures are
ineffective against the forces of ADHIDAIVIKA and ADHYĀTMIKA. We can only
protect ourselves against these through prayer, mantra and SHATSAMPATTI – the six
treasures.

Pravritti and Nivritti

Two Ways of Life
PRAVRITTI means to live amidst worldly duties and interests with the senses and
actions directed primarily towards the external world.
NIVRITTI, on the other hand, is the path of “turning back”, the path of turning within
towards spiritual contemplation, and placing God at the centre of our existence after
fulfilling our familial and professional duties.
For as long as we live in Pravritti our thoughts turn mainly towards worldly things – to
pleasure and hobbies and worrying about position, income and possessions. Initially
school and education occupy our thoughts, then later profession and family. Finally, in
old age we worry about our health and our inheritance.
So that there are no misconceptions I would like to clarify this. It is proper and
necessary for us to fulfil our responsibilities and duties to our family and society, and
there is a no problem with being comfortable or prosperous. But those people who care
about nothing and are totally wrapped up in MĀYĀ , and constantly run after it, behave
irrationally and short-sightedly. In the belief that it is absolutely essential to “create”
something their efforts are persistently directed outwards. One car after another, new
things constantly bought and accumulated – these are clear signs that the inner Self has
still not had enough. And in spite of all the disappointments and failures is not yet “fed-
up”.
We make a big mistake when we think our supreme goal in life is to experience and
enjoy the world. What does enjoyment mean? A wise person knows that desires are
never-ending. We are constantly hungry and thirsty, even if we have just eaten well. No
worldly pleasures satisfy us forever. Desire soon rises anew. Only something long lasting
and unchanging is able to give us true satisfaction. That which changes is unreal – only
the eternal and unchanging Self is real.
If we follow one path we will inevitably reach where that path leads. When we turn our
mind too much towards the outer world we lose contact with our inner world and to
God. Therefore the only way out of MĀYĀ is through NIVRITTI.
When the children are grown we should hand over to them all our acquired possessions
and gradually withdraw from active work. As we keep the mind free of worldly desires
and turn towards God, “Nivritti” should predominate, not just externally but more
importantly inwardly. Neither money nor possessions make us inwardly rich - rather,
true wealth lies in a peaceful heart and contentment. Only in Nivritti can the soul
permanently quench its thirst for happiness and knowledge.
One day every human will attain perfection; though many may need several life cycles.
The two ways of life described here are like two branches of a tree. The Pravritti branch
bends down towards the world, whereas the Nivritti branch goes upwards towards
divine consciousness.
Love and yearning for the Supreme Self develops once the consciousness has reached an
appropriate stage. Just as the field of a farmer must be prepared before sowing, the
consciousness also needs much preparatory work. It can take years, or even many
lifetimes, before the seeds of spirituality emerge. To recognise at which level you are,
and whether or not you will be able to reach the goal in this lifetime, ask your own heart.
Books are unable to give an answer to this. At best you can evaluate your own qualities.

Spiritually minded people prefer SATSANG, the company of people who inspire
goodness and truthfulness, whereas people who are still laden with many Karmas are
more attracted to Māyā. Very little of their time, if any, is occupied by spiritual matters
with most of their time being dedicated to material interests and pleasures. A further
symptom of spiritual immaturity is an unsettled and changeable mind – always making
new resolutions and giving up again when facing the slightest obstacle. All too often it
happens that after practising for some time an aspirant becomes discouraged and
doubts the outcome. The path to truth is lined with failures and disappointments as we
recognise the inappropriateness of many of our ideas and must discard them one after
the other. That is why you can only achieve success if you show firm resolution,
unwavering perseverance and have an unshakeable will.
One day all Karmas will be cleared, therefore we should allow nothing and no-one to
discourage us. Continue to strive patiently and constantly even if your initial
expectations are not fulfilled. Only those who stay on the path and go on with
unwavering faith, patience and steadfastness are able to realise the spiritual goal in this
life with the guidance and help of the Master.
Do not wait until it is too late. One day life ends, and with it the chance to achieve
something. There is a very illuminating story about this:
A Mahārāja by the name of Jaswant Singh once lived in Jodhpur. He was a learned,
wise and spiritual ruler, as well as being well-advanced in Yoga. Besides government
business he performed his Yoga exercises daily and was punctual with his meditation.
He lived a truly exemplary life.
One day he decided to find out if his closest colleagues and confidantes were truly
devoted to him. Often it is difficult to know whether someone is merely saying beautiful
words or if they are speaking honestly from the heart. So Jaswant Singh devised a test
to see how far he could trust his Ministers and officials.
He called his closest Ministers to him and asked them if they would fulfil one wish for
him. The ministers assured him assiduously that they would do anything for him, even
if it cost them their lives. The Mahārāja said: “My request is that when I die all the
jewellery and jewels that I am wearing on my body at that time be distributed
amongst the poor.”
One of the ministers stepped forward and begged: “Do not speak of your death, O
King. May you live for a thousand years.” The Mahārāja replied: “Please accept my
gratitude for your good wishes. But nobody lives forever, and no-one knows the day
and hour when he must say goodbye.” The ministers then vowed that they would carry
out all of the Mahārāja’s instructions, and soon forgot the whole affair.
Two weeks later the Mahārāja decided to carry out the test. He possessed the ability to
enter the state of Samādhi any time at will. In Samādhi superficially the body appears
to be dead. Heartbeat and pulse appear to have stopped completely and the breath is
almost totally suspended. But the senses are fully intact and one is able to hear and see
everything.
And so the Mahārāja feigned a heart attack and entered Samādhi. The doctor, who
was summoned immediately, pronounced him dead. The ministers stood around the
bed of the supposedly deceased ruler filled with consternation. Finally they began to
remove his rings, necklaces and bracelets. One of them asked: “What should be done
with the jewellery now? Our master wished us to distribute it to the poor of this
country.” But the Prime Minister vehemently contradicted him: “That doesn’t come
into the question at all. In their stupidity kings think that we fulfil their wishes, but we,
the ministers, are the real sovereigns. Outwardly we bow and approve of everything,
but what actually happens is determined by us.
Several ministers agreed with him, but others had misgivings and said: “We should
fulfil the last wish of the king. It would be a serious sin not to do this.” The Prime
Minister actually laughed at them, but to reassure them he made the following
proposal: “I know how we can fulfil his last wish and avoid any disadvantage to
ourselves. We will have cheap imitations of the pieces of jewellery produced. We can
then give those away and thus fulfil our promise.
The Mahārāja had heard enough. He came back from Samādhi, sat up in bed and
loudly sang OM. The ministers froze in fright; however, the Prime Minister quickly got
a hold of himself, raised his arms and cried: “God be praised, our beloved Master is
alive!” The Mahārāja merely said: “Stop the undignified theatre. I overheard
everything and know exactly how you follow my orders and keep your promises.”
On the same day he distributed his jewellery to the poor with his own hands and
divided landholdings amongst the farmers and ashrams . Many families, and also
many ashrams, still have the property given to them on that day.
Mahārāja Jaswant Singh left a diary that has been handed down to us. The last
sentence says: “Yours is only that which you accomplish with your own hands.
Everything that you spend on pleasure and feasting is lost. Only what you have done
for others is really your property. After your death you cannot produce any more.
Therefore do immediately everything you intend to do.”
This story has several meanings. Firstly, it shows how easily people allow themselves to
be led astray by power and possessions; secondly, it reminds us not to put off our good
intentions, but to carry them out immediately; thirdly, it instructs us not to rely on
others, and to do ourselves whatever it is we would like to accomplish.
Do not look back; what was yesterday is gone. Work towards whatever you would like to
achieve unwaveringly, and continue to practise. To those who have attained wisdom it is
clear that Māyā is an erratic partner, one day bringing something pleasant and the next
day something unpleasant. Accept both with equanimity. In worldly life external and
inner disturbances will always continue to appear. Therefore, endeavour to maintain
your inner harmony through constant practice and self-discipline.
It is recommended that you dedicate at least one to two hours of the day to spiritual
practice and meditation. The place for meditation should be kept as free of Māyā and
Pravritti as possible and only used for practising Yoga. On the other hand, you should
not overdo the “retreat from the world”. Under no circumstances allow your duties to
family or society to be neglected, and if someone needs help it is our duty to help.
Move within Māyā like a tightrope walker performing his art in front of a crowd. He
delights the people with his performance, but does not allow their cheering, applause or
laughter to distract him even for a second; he gives his undivided attention and
concentration to his steps upon the rope.
Sri Kabīrdās said in one of his poems:
“Māyā is an artful deceiver. Treat her with great care because you never
know in which form and in which way she seeks to tempt you.”
Therefore go attentively and cautiously through the world, just as you would if you were
walking through a coalmine in pure white clothes. Avoid any inadvertent contact
otherwise you could all too easily end up with black stains on your clothing.
As human beings we have numerous powers and abilities within us. Most people,
however, are not conscious of them and are therefore unable to use them
advantageously. They behave like one who has carelessly thrown away a valuable
diamond thinking that it was a piece of worthless glass. Always be conscious that this
human life is priceless. We can buy almost everything with money, but not life. Not even
for a billion dollars are we able to delay death for a fraction of a second when the time of
our earthly life has run out. Therefore make use of every minute of your existence and
decide upon the spiritual path.

Nādīs
Energy Channels and Transmitters
NĀDĪS are energy channels through which PRĀNA – divine energy, life and
consciousness – streams. Within the human body there is a subtle and perfect network
of 72,000 Nādīs that distribute this life force throughout the whole body. On the
physical level the Nādīs correspond to the nervous system, but their influence extends
beyond this to the astral and spiritual planes of our existence. If all the Nādīs are
functioning correctly then we are healthy and generally feel happy. But nearly every one
of us has some physical or psychic problem, which means that some of the Nādīs are not
working properly and need to be balanced.
PRĀNA is conscious energy, which means that the Nādīs also transmit consciousness.
By means of the Nādīs one can see and hear things at a great distance and move in other
levels of consciousness. There are numerous reports from people who were clinically
dead and then came back to life again. They nearly all described how they travelled
along a tunnel with light radiating at the end. This tunnel is the Nādī through which life
escapes from the body.
We can also have such “tunnel experiences” in dreams and on astral journeys. With
these we are not really outside the body but in an altered state of consciousness. The
Nādīs make it possible for us to take mental journeys of discovery throughout the entire
Universe. With their help our consciousness is able to go to any place we would like
without the body having to move at all.
Three Nādīs are of special importance - IDĀ, PINGALĀ and SUSHUMNĀ.
  IDĀ arises in the left side of the body and represents the moon principle
 PINGALĀ begins on the right side of the body and symbolises the sun principle.
 SUSHUMNĀ runs through the central channel of the spinal cord and represents
the consciousness.

On the physical level PINGALĀ has its counterpart in the Parasympathetic Nervous
System, IDĀ in the Sympathetic Nervous System, and SUSHUMNĀ in the Central
Nervous System.
The moon symbolises the mind with its changeable feelings, whereas the sun represents
the intellect. Just as our emotions and thoughts change constantly, the moon is also
constantly changing its form. The intellect, however, is a stable and constant principle
like the sun. Only when harmony and balance prevail between the moon system and sun
system are we healthy and capable of developing further mentally and spiritually.
We are able to activate and harmonise the Nādīs through the breath. When we breathe
through the left nostril in Prānāyāma we activate the Idā Nādī. The Idā Nādī cools,
quietens and refreshes body and mind like the silvery light of the moon. Pingalā Nādī,
however, which is influenced by breathing through the right nostril has a warming and
activating influence, in the same way as sunshine warms the earth and stimulates the
growth of vegetation.
Idā and Pingalā begin in the brain at approximately the level of the Pituitary Gland. Idā
has an effect on the right side of the brain whilst Pingalā influences the left hemisphere.
To maintain balance both Nādīs run in a snake-like course from one side of the body to
the other. At the points where they cross they also meet with the central Nādī,
Sushumnā. At those places where the power and radiance of the sun and moon meet,
together with the strengthening effect of the Sushumnā, very powerful energy centres
called CHAKRAS form.
The first crossing of the Nādīs at the top of the spinal column forms the Throat Chakra
(Vishuddhi Chakra) and the last crossing at the base of the spinal column forms the
Root Centre (Mūlādhāra Chakra). Here the Idā Nādī flows on the left side of the body
and the Pingalā Nādī on the right side, and it is precisely here that our dormant
consciousness lies hidden.
At several places along the spinal column the Nādīs form a type of knot (GRANTHI),
each of which constitutes a key point in our spiritual development. When these knots
are “untied” the energy located within them is activated and the hidden powers
(SIDDHIS) are given to us as healing powers, the seeing of past and future, the seeing of
auras, and other supernatural abilities.
Other terms for Idā, Pingalā and Sushumnā are GANGĀ, YAMUNĀ and SARASVATĪ.
These are the names of the three holiest rivers in India. Gangā and Yamunā flow on the
surface but Sarasvatī flows underground. It rises to the surface only once every twelve
years. This event happens in conjunction with a particular planetary constellation and is
known as the KUMBHA MELĀ. This great spiritual festival of India held at the
confluence of these three rivers (Sangam) is attended by millions of people who come to
attain liberation from their Karmas and the cycle of rebirth by bathing in the sacred
waters. But for the Yogi the three main Nādīs are the “divine rivers” and the Āgyā
Chakra (the eyebrow centre) where these Nādīs meet is the holy place of pilgrimage
where the Yogi attains liberation.
Just as the mysterious river, Sarasvatī, only rarely appears, the Sushumnā Nādī is only
active for certain short periods of time (for example, at dawn and dusk). When the three
main Nādīs unite only one stream of consciousness flows – the spiritual energy of the
Sushumnā Nādī. The energy also flows through this Nādī in deep meditation and in
Samādhī. For as long as the Sushumnā is inactive we are plagued by constantly changing
CHITTA VRITTIS – thoughts, emotions, worries, etc. But once the Sushumnā begins to
flow the waves of the mind come to rest and we “bathe” in the bliss of divine
consciousness.

Kamala
The Lotus
The Lotus is a symbol of the beauty and perfection of the divine reality – SATYAM
(truth) – SHIVAM (God) – SUNDARAM (beauty). Numerous attributes of the divine are
compared with the Lotus: Lotus eyes, Lotus of the heart, Lotus feet.
The Lotus blossom is depicted in the illustrations of seven out of the eight main
Chakras. In Yoga literature the Chakras are also called “Lotuses”. For example, the
Mūlādhāra Chakra is also known as Mūla Kamala, the Manipūra Chakra as Nābhi
Kamala and Vishuddhi Chakra as Kantha Kamala.
The Lotus is an important symbol of spiritual life. It grows in muddy water, but its
blossom always stands clear of the surface of the water. The water represents worldly
illusion (Māyā) and the Lotus blossom us humans.
Just as the Lotus has its roots in the bottom of the lake, the world is the fertile soil from
which we live and grow. But our consciousness is destined to raise itself above the
clouded sphere of delusion to the clarity and freedom of divine vision. The opening
Lotus blossom symbolises the unfolding of the consciousness and the awakening of
wisdom within us.
As spiritual aspirants we try lifelong to escape from the pollution of Māyā, to remain
above worldly desires and to rid ourselves of earthly sorrows. Here the Lotus blossom
can be a good example for us. Even the strongest storm is unable to immerse it; it always
floats on the surface, and neither rain nor dust cling to its leaves. Because of these
attributes it symbolises the saints and sages who remain inwardly untouched by the
vicissitudes of life and have a firm belief in God, in peaceful serenity and perfect
contentment.

Mantra
The Causal Power of Words
A BĪJA MANTRA (Seed Mantra) is assigned to each Chakra, and each petal of the Lotus
blossom carries a Sanskrit syllable that is described as the “guardian” of that particular
Chakra. When we repeat the Mantra belonging to a Chakra in meditation we unite with
the quality and vibrational energy of the Chakra and with this awaken its qualities
within us.
A Mantra is a syllable, a word or a sequence of words with a high spiritual vibration. All
elements and energies in the Cosmos can be influenced and guided by Mantras. That is
why Mantra is the best aid in awakening the dormant consciousness.
There are three types of Mantras:

 PRAYER
 GURU MANTRA
 BĪJA MANTRA

PRAYER is a way of communing with God.

The GURU MANTRA represents the essence of prayer, and anchors us in God, the Ātma
and the Supreme Self. It is the first initiation given by the Master to the disciple on the
spiritual path. How we should treat the words and blessings of the Master is illustrated
in a short story:
Once a farmer and a businessman asked a Master for a Mantra. The Master presented
each of them with a small green soybean and said: “I am going away for some time.
Look after the soybean well. When I come again I will take it back from you. Whoever
can give it to me then will receive Mantra, and that one who has been thoughtless or
has lost it will receive nothing.”
The businessman took his soybean, wrapped it carefully in cottonwool and put it safely
in a small, lockable casket. But the farmer thought about it: “Who knows how long the
Master will be away. By then the bean could have dried out or been eaten by moths.”
As it was exactly the time to sow crops the farmer planted the soybean in the earth.
Soon a beautiful bud grew and by harvest time the farmer had a whole kilo of
soybeans from the one soybean. As the Master still had not appeared within the next
year the farmer sowed the beans again. This time he harvested a few hundred kilos,
and after the third year the harvest filled an entire storeroom.
Finally during the fourth year the Master returned. Both disciples greeted him with
joy. The businessman ceremoniously opened his casket wanting to present the soybean
to the Master. To his great horror there was only a dried out maggot in the casket. A
grain moth had slipped in through the keyhole and had laid its egg. The maggot had
eaten the bean and then perished in the casket. The Master shook his head and said to
the businessman: “So my instructions were not thought about.”
He then turned to the farmer and asked: “Where is your bean?” The farmer answered:
“Master the soybean you gave to me has grown so much I am unable to carry it here.
Please come with me so I can give it to you.” He led the Master to the storeroom in
which there were soybeans by the tonne. “You have understood properly,” said the
Master. He blessed him and gave him Mantra.
The Mantra is a “living” word: It is like a seed that grows into a strong tree, blossoms
and produces a multitude of fruit. It contains an immense power for propagation and
enrichment within itself – though only if the disciple always carries it in his mind and
practises daily. Continuous practice of Mantra purifies the consciousness and the mind,
and removes Karmas in much the same way as constantly walking over weeds on a path
crushes them. Only those who continue to work with this gift from the Master are able to
harvest its fruits. If it is merely put away and “stored” it withers like flowers without
water.
The even finer vibration of the BĪJA MANTRA forms the essence of the Guru Mantra.
The Bīja Mantra is the vibration and the “call” of the soul. Its effect develops more
readily in deep meditation. As it works at the astral level it guides and influences the
course of our destiny. This is not as unusual as it may appear at first sight. The Mantra is
vibration, sound. Tests have shown that certain sounds stimulate the growth of plants
and are even able to cure disease. This indicates that vibrational energy influences the
Tattvas (subtle elements).
Spiritual Mantras are generally written in Sanskrit and play an important role in the
awakening of the Chakras. The reason for this goes back to the beginning of creation.
Lord Shiva, himself, transmitted the Sanskrit language to humans and its sounds are
also known as “Devas”. The word “Deva” has three meanings: God, protector (or
guardian angel) and cosmic vibration. Lord Shiva brought the Devas down to earth in
the form of letters, and this is why the characters of Sanskrit are called Devanāgarī, “the
citizens of God”.
Sanskrit is not merely “spoken”, it is intoned and articulated in a very specific way.
Unfortunately, nowadays this knowledge has largely been lost. In Sanskrit there are
fifty-two letters, the same number as the levels (Lokas) which exist in the Cosmos. As
these levels also exist within us the Sanskrit language is therefore a key to our inner
world. In meditation when we are deeply immersed in the cosmic spheres we
occasionally perceive the corresponding Sanskrit letters and Mantras and feel the
Tattvas and qualities associated with them.
Vibrations can be audible or inaudible. For example, thoughts and feelings are counted
as soundless vibrations. These are no less effective than the spoken word. To the
contrary. After death the soul is guided on the astral level by invisible and inaudible
spiritual vibrations. The vibration of the Mantra leads the soul directly towards the light
of realisation.
A Master only ever passes on a GURU MANTRA (or SIDDHA MANTRA) to another
according to the ancient and venerated Master-Disciple tradition. It does not act like a
suggestive formula, such as “I am well”, “I feel God’s presence” or “There is peace within
me”, which merely serve to quieten the mind. Instead, a Siddha Mantra works in such a
way that the spiritual power contained within the vibration of the word or words is
realised within us.

How can we manage without words?

We give and take through words,
Speak understand and discern through words.
Indifferent to where we ourselves go,
We cannot escape from words.
Words bring us together,
Words give us knowledge.
Through words (Mantra) we are liberated.
Through words, we recognise the Supreme and the illusion.
Swāmī Shivānanda says:
Bhagwān Srī Dīp Mahāprabhujī has transmitted the divine word to me
His word accompanied me across the ocean.
Bhajan by Srī Swāmī Shivānanda from the book “Lila Amrit”
The Mantra is internalised in five stages:

 LIKHITA – through writing

 VAIKHARĪ – through speaking
 UPĀMSHU – through whispering
 MĀNASA – through thinking
 AJAPĀ – through uninterrupted inner repetition.

A spiritual Mantra always contains the word OM and the name of a divine incarnation.
This name is full of significance. It possesses even greater spiritual power than the
person. There is a story in the Rāmāyana that illustrates this clearly.
When Lord Rāma and his helpers reached the sea between India and Srī Lanka in their
search for Rāma’s abducted wife, Sītā, it appeared that a crossing would be impossible
as there was neither a ford nor a bridge available. But Rāma’s faithful follower,
Hanuman, said: “Lord we will build a crossing with your name.”
He picked up a stone, wrote the Sanskrit word RĀM on it and threw it into the water.
Miraculously the stone did not sink, but floated on the surface of the water. The others
followed his example and began to throw stones with Lord Rāma’s name on them into
the water, in this way forming a floating stone bridge.
Lord Rāma also wished to help and threw a stone into the water. But his stone did not
float, it sank! A second try was also unsuccessful. All the stones that Rāma threw into
the water sank to the bottom, while the stones of his followers floated on the surface.
Perplexed, Rāma turned to Hanuman: “Tell me, how come the stones that you throw
remain on the surface and my stones sink?” Hanuman answered: “That is as clear as
daylight. You, yourself, have taught us that those whom God allows to fall inevitably
perish. Therefore, everything you throw away must sink to the bottom. But we are acting
with complete faith in you and so this miracle occurs through the power of your name.”
This tale illustrates that there is indeed a miraculous power in the name of God repeated
in a Mantra, which makes everything possible.
Shiva and Shakti
Consciousness and Energy
Amongst the attributes of the Chakras we meet two important symbols: Shiva and
Shakti.
SHIVA symbolises consciousness, the masculine principle.
SHAKTI symbolises the feminine principle, the activating power and energy.
Whenever a power becomes active, and wherever energy exists, Shakti is working. Other
terms for these primal principles are PURUSHA and PRAKRITI; Purusha is
consciousness and Prakriti is nature.
Lord Shiva is generally portrayed holding a trident, which represents the trinity of
Īshwara, Purusha and Prakriti .
Īshwara is the omnipresent, eternal, formless divine principle; Purusha is the Ātmā and
Prakriti is the manifestation, nature. An electric light can be used to explain their
relationship. The electric current, which is the source of the light, is Īshwara; the light is
Purusha, and the object that is illuminated is Prakriti.
SHAKTI (or Prakriti) means energy, power, movement, change, nature. It is the
maternal principle – the provider, abundance. In the human as well as in the animal
kingdom the mother offers nourishment, warmth and security. There is no greater love
than the love of a mother. The mother carries and nourishes the child in her own body.
When it is born she provides it with mother’s milk and raises it at the sacrifice of her
own self until it becomes self-reliant.
SHIVA (or Purusha), on the other hand, is pure consciousness – the unchanging,
unlimited and unswayable observer. Purusha has no desires whatsoever; these are
inherent only in Prakriti. Purusha is the empty, clear screen onto which Prakriti projects
her colourful film.
Shiva and Shakti are manifestations of the all-in-one divine consciousness - different
sides of the same coin. In many pictures these two primal powers are each depicted as
being one half of the same image; one side female and one side male. The left side is the
Divine Mother, Pārvatī, the “feminine” energy, and the right side represents Shiva, the
“masculine” consciousness.
Through the splitting of the primordial principle at the advent of creation the duality
within our lives came into being, together with a strong force that is constantly striving
to re-unite with the other part.
Only when Shiva and Shakti combine can action, movement and creation arise. Until
energy is impregnated with consciousness it is ignorant, disordered, aimless and
“blind”. Energy alone can produce nothing; consciousness bestows upon it content, form
and direction. Conversely, consciousness without energy is dormant power, sleeping
energy, and on its own is unable to be the cause of anything. Just as Prakriti without
Purusha is unable to act, and vice versa, Purusha without Prakriti is also incapable of
creating anything.
The meaning of Shiva and Shakti is occasionally misunderstood when Shiva and Shakti
are looked upon as “man” and “woman” and their union is regarded as a sexual
relationship. Sexuality is something completely natural, and misunderstanding arises
only when sexuality and spirituality are mixed.

 Sexuality is the union of man and woman

 Spirituality is the union of the human and the divine consciousness.

Shiva and Shakti exist within each of us as the masculine and feminine principles. This
has an effect on the physical level – it is the cause of sexual attraction. Within man there
exists a tendency towards the feminine qualities, and within woman a tendency towards
the masculine. Through this the masculine consciousness is attracted by the feminine
and vice versa. If both are in balance there is no sexual attraction. But if a tendency for
the masculine predominates in man, or the feminine in woman, this results in a
preference for a homosexual partner.
Shiva resides in the Sahasrāra Chakra and Shakti in the Mūlādhāra Chakra. When
Prakriti and Purusha unite in the Sahasrāra Chakra, knowledge, knower and the object
of knowledge become one. Once we have experienced this no desires remain within us
because we realise unequivocally that everything we have ever yearned for is carried
within us. In this state of absolute consciousness there are no polarities and therefore no
more sorrows; there is only everlasting joy, unconditional love, unlimited compassion
and total understanding for all living beings.
For as long as consciousness is connected to the physical body it is unable to remain
constantly in the Sahasrāra Chakra and so returns to the residence of the Ātmā in the
Heart Centre (Anāhata Chakra). A realised person always thinks, feels and acts from the
heart. Embedded in eternal love and eternal happiness, that person is always conscious
of the immortal Ātmā, the ocean of bliss, and their consciousness is forever connected to
the divine consciousness.

 Shakti is the motherly love of God that surrounds us with warmth, caring and
protection.
 Shiva is the paternal love of God that gives us consciousness, clarity and
knowledge.

I wish for you the blessing of the Divine Mother who lives within you as energy and
vitality, and the blessing of the Divine Father who resides within you as consciousness
and knowledge. May they always take care of you, protect you and guide you, and in
their infinite love lead you to the cosmic consciousness.

Pashuchakras
The Animal Centres
The energy centres in the feet and legs are known as Pashuchakras , lower or “animal”
Chakras. The entire area from the toes to the hips contains the “animal” spheres of
consciousness – a state of consciousness at a lower level of development than the
human genus.
As we have been born in a human body one would think that all animal tendencies have
been eliminated and left behind. However, this is only partially true; our kinship to the
animal kingdom is closer than many people like to admit. In the embryonic period of
development humans go through the same phases as animals, and even show short-
term external characteristics of fish, reptiles and amphibians. Certainly these attributes
recede, but the progression of growth within the womb clearly indicates that the
remnants of these evolutionary stages still exist in our genetic makeup, and are stored
within our DNA. Furthermore they exert an influence on our consciousness and our
psyche.
These legacies of animal consciousness lie in the lower Chakras.
This is why we strongly advise against exercises that concentrate on the feet and legs, as
the energy produced by the lower Chakras pulls the mind down to a primitive level -
though this is not immediately noticeable. Initially one may become conscious of
pleasant feelings, an increase in vitality, strength and self-esteem, but the on-going
consequences of such practices hold great danger. In extreme cases they can lead to very
severe depression, mental confusion and a loss of sensitivity. The compulsiveness within
us gains the upper hand and arouses destructive emotions such as passion, fury and
aggression. Long term, the capacity for human understanding and empathy is lost by
focussing on the lower Chakras.
Nevertheless, the lower parts of the body and the energy centres should not be totally
disregarded. Every part of the body is necessary and valuable. To be a “complete” person
we need a “complete” body, the upper as well as the lower limbs. The feet are faithful
helpers. They do not shy away from the dust in the streets and take us everywhere our
steps lead. As with all other parts of our body we should also pay them due respect and
attention.
We know from the Bible that Jesus washed the feet of his disciples at the Last Supper,
and it is also recounted in the Indian heroic epic, the Mahābhārata, how Lord Krishna
performed the same service for Mahārishi Vyāsa. These acts of service remind us that
God descended to this earth to help us purify the lower Chakras and thus erase the last
remnants of animal tendencies and baser instincts. When we keep our feet “pure” the
lower Chakras also remain pure.
So how do we “purify our feet”? We purify our feet by consciously steering our steps
towards holy places and spiritual society, as well as to those places where our help is
needed.
There is a wise old saying:
“God gave you feet to enable you to steer your steps towards His temple and towards the
good.
He bestowed upon you hands not only to take, but primarily to give.
For good words and prayer He furnished you with a tongue.
Ears he presented to you to enable you to hear the truth and calls for help from your
neighbours,
And eyes to delight in the beauty of the world that He has created.”
To remove Karmas and keep the Chakras pure, direct your first steps in the morning
towards your altar and ask for God’s protection and guidance during the day. And close
your day with Satsang, a reading from the Holy Scriptures, prayer and meditation.
When your mind is oriented towards God in such a way at the beginning and end of the
day, your mind is filled with loving and spiritual feelings and thoughts and your daily
work is successful and meaningful in every respect.
Each one of our senses has a function that is pleasing to God; but God also gave us free
will and so therefore the decision and responsibility for what we do with His gifts lies
entirely with us.

Jīvātmā, Ātmā and Paramātmā

Soul, Self and God
In Yoga we differentiate between

 JĪVĀTMĀ – Soul
 ĀTMĀ – Self
 PARAMĀTMĀ - God

Jīvātmā is the individual, and Ātmā and Paramātmā are Universal.

 PARAMĀTMĀ is the Supreme Principle, whatever we call it: God, Supreme Self,
Divine Self, Love, Truth or Reality.
 ĀTMĀ may be described as God’s ray of light, which exists as the “light of life” in
every living being. It is part of PARAMĀTMĀ and is therefore identical in nature
with it. Just as the seed of a tree contains all the qualities of the tree, the Ātmā
also carries the qualities of the Supreme Self.
 JĪVĀTMĀ, the individual soul, is the reflection of the Ātmā within an individual;
a “wave” that emerges from the ocean of existence and wanders from
embodiment to embodiment, and after a long process of development and
experience again returns to the unity of the Ātmā. The soul that has manifested
itself in a form, however, does not identify with its divine essence but rather with
its attributes, the physical body, the mind, the thoughts, etc. The aim of the path
of Yoga is to dispel this illusion.
What is the reason that the individual soul separates from God? The cause lies in the
principle of Ahamkāra, the ego. Here ego means ‘the will to exist’; it is the aspiration for
manifestation and self-expression in the sense of “I want to exist”. Ahamkāra is the seed
from which the variety within nature comes into existence. The difference in form is
relevant only to the external manifestation and to the expression of consciousness and
intellect – the essence, however, is the same within all, Ātmā.
Just as the water in clouds only appears to be different to the water in the ocean, in the
same way the individual only ‘appears’ to be different to God. In reality there is no
division – it only exists externally, in the form and in the qualities. The individual
follows the path set down by cosmic law, which has the same validity for all life forms.
The aim and purpose of life is in the ongoing development and enlightenment of the
consciousness, which achieves its ultimate expression in the conscious union of the
individual soul (Jīvātmā) with the divine Self (Ātmā). The opening of the individual
consciousness of the Jīvātma to the all-conscious-existence of the Ātma is called
enlightenment or realisation.
Enlightenment means that there is no longer any corner of the
consciousness remaining in darkness.
One cannot explain or describe the Ātmā. The closest comparison is with light or space.
Space cannot be cut, burnt or otherwise destroyed. Space always remains space. One can
divide space by fences or walls to create “individual” spheres that can be shaped or
decorated differently, but as soon as the demarcations are removed the undivided,
unified space again emerges.
Just as walls divide space, the body, mind, intellect, disposition, qualities and
experiences assembled as the “person”, mark the boundaries of the Self for a while. The
body dies, the person changes, but not the Ātmā. Our true Self is unborn, unchanging
and immortal; it is the “king” around whom the cosmic forces gather in the royal
household, and again disperse after he has left his palace (the body).
The philosophical schools of India, particularly Yoga philosophy, have examined the
essential question regarding our existence - “Who am I?” - and given us an answer to
this.
Examine yourself: Are you the body? The mind? Your qualities, thoughts or feelings? Or
are you something else? As you continue to search more deeply you realise the more
subtle aspects of your being, right up to the level of the elements. Then finally you
recognise that you are not the Tattvas or Gunas either, and experience yourself as:

 SAT – truth
 CHIT – consciousness
 ĀNANDA – bliss

Sat-Chit-Ānanda is the essence of the divine Self that lives within you, the eternal,
infinite and immutable Ātmā.
The only true reality within us is the Ātmā. Everything else is unreality. Ātmā is
TRIKĀLADARSHI , the knower of past, present and future, and also CHAITANYA, the
conscious witness of everything that happens.

Pānchakosha
The Five Sheaths
Our body does not just consist of the visible physical form; we also possess four other
subtle sheaths. Altogether each person consists of five “bodies” or KOSHAS.
These five Koshas are:

 ANNAMAYA KOSHA - the Body of Nourishment - Physical Body

 PRĀNAMAYA KOSHA - the Energy Body - Astral Body
 MANOMAYA KOSHA - the Mental Body - Astral Body
 VIGYĀNAMAYA KOSHA - the Intellectual Body - Astral Body
 ĀNANDAMAYA KOSHA - the Body of Joy - Causal Body

Our KARMAS (actions) and SAMSKĀRAS (memories and experiences) are stored in the
Koshas. They form the partitions between the individual soul and the universal Self.
Liberation – MOKSHA – therefore means to release the Ātmā from the limitations of
the Koshas. In order to become one with something we must develop the same qualities
as that with which we wish to unite. Until we have released ourselves from the Koshas,
while we still hang onto our personal ego and continue to identify with the little “i”, we
cannot become one with the Infinite.
On the other hand, however, all five Koshas are indispensable for our existence on the
earthly plane. Without them we cannot exist here. To surmount and detach from the
Koshas is primarily an extensive process of mental purification and development. When
there are no more impurities, no more “shadows” remaining, then at the end of our life
the astral body also dissolves and our soul’s spark unites with the infinite, divine light.
ANNAMAYA KOSHA is the physical body. It is influenced by the food we eat as well as
by our environment and society. Therefore the Yoga teachings emphasise how
important positive and beneficial human interactions, as well as a healthy, sattvic diet,
are for our physical and mental development. The consumption of meat, alcohol and
drugs weakens our vitality and fills us with negative vibrations. A wholesome, lacto-
vegetarian diet, however, provides nourishment for the body in an optimal way.
PRĀNAMAYA KOSHA is the subtle sheath of cosmic energy that penetrates and
surrounds the physical body. It forms our “aura”, the radiance that emanates from us.
PRĀNA is the subtle “nourishment” that is as necessary to life as food and drink. With
each breath we not only absorb oxygen, but also Prāna. All foods not only supply us with
nutrients, but also with Prāna. The quality of our Prāna is decisively affected by external
influences as well as by our own thoughts and emotions, and impacts upon the other
Koshas.
MANOMAYA KOSHA, the mental energy sheath, is even more extensive and powerful
than the Prānamaya Kosha. Its scope is infinite. The mind and thoughts can reach
anywhere without any loss of time. Therefore, it is very difficult to control the thoughts.
Vedanta philosophy coined the saying:
MANO MĀTRA JAGAT – “The whole world exists in your mind.”
Innumerable levels and worlds exist in the mind of each individual. Every thought, every
idea and every feeling forms a separate world for itself.
Only through controlling the mind can we gain control over our destiny! The best
method of mastering the mind is to foster good thoughts and qualities. Following the
rules of YAMA and NIYAMA , understanding, giving, praying and practising Mantra
purify our karmic phänomen.
VIGYĀNAMAYA KOSHA is the intellectual body. It can also be positively or negatively
orientated. This depends on the society we keep, together with the sensory impressions
that we absorb from our environment. It is formed by the experiences, upbringing and
education in this lifetime, and represents the sum total of all of these. The intellect,
though, is not always our best adviser. All too often it is deaf to the truth and judges
egoistically in line with our desires.
The intellect can be a very useful tool, but it can also be a great hindrance. That is why
we should always employ both BUDDHI (reason) and VIVEKA (correct discrimination).
ĀNANDAMAYA KOSHA is the “body of bliss”. It is the subtlest of the five sheaths and
the most difficult to overcome. This is because the aspiration for the fulfilment of our
desires and for comfort and pleasure is a powerful motivator and a decisive power
within us.
There are two types of joy:

 the transitory, limited elation, and

 the eternal, unlimited feeling of supreme joy.

The first depends on certain conditions, the fulfilment of our desires and other
favourable circumstances, whereas the latter is unconditional, and is totally
independent of external conditions. Lasting contentment and MAHĀ ĀNANDA (infinite
bliss) are bestowed upon us only in union with the Self; all other joys are limited and
transitory.
Only through GYĀNA (wisdom) can we free ourselves from the Ānandamāya Kosha.
BHAKTI (devotion to God) takes us close to this goal; but the final step can only be
mastered through the knowledge of the truth. Only then can we finally attain MOKSHA
(liberation).
The five bodies that encase the Jīvātmā can be compared with the skin of an onion - the
“essence” of the onion being neither chemically nor physically derived from its skin.
It is the same with our identity. When we observe our body we say: “This is my body;
this is my arm and my leg, my head ……” When we go a little deeper within ourselves, we
recognise our thoughts and feelings. And we still say: “These are my thoughts,
experiences....”, and so forth. This actually means that everything belongs to us, but is
not identical to us. The “Self” is apparently something else. The body, thoughts,
emotions and intellectual knowledge are merely skins that cover the nucleus of our
existence. We can only experience this when we go deeply within ourselves and
penetrate the numerous layers that cover it.

Mala, Viksheps, Āvarana

Three Obstacles on the Spiritual Path
There are three “diseases” that frequently afflict the Antahkarana hindering our spiritual
development. These are MALA, VIKSHEPA and ĀVARANA.

 MALA means impurity, physical as well as mental

 VIKSHEPA are the internal and external disturbances that plague us
 ĀVARANA is the curtain of “not knowing” that clouds our consciousness.

There is an allegory for this: A coin lies on the bottom of a bowl filled with water. If the
water is dirty (Mala), also turbulent (Vikshepa) and, on top of that, is covered by a cloth
(Āvarana) we cannot see the coin at the bottom of the vessel. Steps taken in isolation do
not help. If we only remove the cloth our vision will still be obstructed by the waves. And
even if the waves subside we are still unable to discern the coin because the water is
polluted and cloudy. Then what to do? All three obstacles must be removed. Firstly we
must take the cloth away, then filter and purify the water, and lastly quieten the waves.
Then the coin can be seen clearly and raised to the surface.
MALA are our impure thoughts. They obscure and darken our mind. We are mistaken if
we think that no-one can read our thoughts. We know exactly what we are thinking.
“Freedom of thought” is our birthright, but we should not forget that every thought, as
well as every action, comes back to us as Karma.
External dirt is simple to remove, but inner impurities stick in the depths of our
consciousness and are not so easily disposed of. To purify our body we need perhaps just
under one hour, but we may require several lifetimes to purify our consciousness.
VIKSHEPA are disturbances that can stem either from the outer world or our inner
world. We can protect ourselves and take precautions against external disturbances like
noise, heat or cold; but attacks from inside, such as fears and complexes, are only
prevented with difficulty. Nervousness, worry and annoyance are internal disturbances
that churn up our mind and obstruct us until we are able to get to their root cause.
ĀVARANA is the curtain of ignorance that dulls the mind. This veil is the reason for us
not recognising who we really are, as the following story illustrates:
A young lion was abandoned by its mother in the wilderness and taken in by a herd of
goats. It got goat’s milk to drink and lived with them in the same stall. So naturally it
thought it was also a goat. It bleated like them and also ate grass like them. One day a
wild lion came that wanted to have a goat for breakfast. All the goats, including the
young lion that truly believed itself to be a goat, took to their heels. The lion was very
surprised that here was an animal of the same species as himself that behaved like a
goat and so decided to take a closer look. He caught the little lion and it began to bleat
pitifully: “Don’t do me any harm. I am just a poor, weak goat.” The big lion replied:
“Why do you speak such nonsense! You are not a goat but a lion like me.” But the little
lion did not believe a word of this and continued wailing incessantly. Finally the big
lion snatched the little one by the scruff of the neck and carried it to a watering hole
and said: “Look at your reflection and tell me whether you look like me or like a goat.”
Here the little lion finally realised his mistake and from that time on behaved like a
proper lion and no longer like a goat.
This parable shows that often we not only don’t recognise the false self-image we have of
our true nature but even deny it.
Our Ātma (the Self) is itself God. But in the west we believe that God is a long way away
and that we are weak, sinful creatures. To discover our true Self we need only look in the
inner mirror of our soul. But many are too afraid and deliberately close their eyes. It is
our destiny to claim our divine inheritance. Instead we prefer to eke out a poor and
wretched existence. There is another story that illustrates this clearly:
An elderly couple who lived in great poverty were in the habit of wandering through
the woods every day to gather firewood. One day Lord Shiva and Pārvatī were also
walking in this region. When Pārvatī saw the pitiable pair she was seized by deep
compassion. Her mother’s heart hurt with the sight of them both and she became
angry with Shiva because he allowed no help to come to these pious and thoroughly
decent people.
Reproachfully, she said to him: “Truly, I do not understand you! You throw gold after
bad people, even when they disown and ridicule you. And these two who are pious and
devoted remain destitute. Give them something so they do not continue to live in want
and are able to spend a peaceful old age.
“You do not understand,” answered Shiva. “I really would like to give them everything
but they would not accept it.” Unbelievingly, Pārvatī shook her head, but Shiva said he
could prove it to her right now and lay a pile of gold coins on the path that both of the
old people would take. He then hid with Pārvatī behind a bush to observe further
events.
While walking the old people chatted with one another about this and that. Suddenly
the old woman asked: “How does a blind person actually find his way around the
woods? One day it could really happen that we are also blind. Let us try it once to see
how it would be.” “Good, count me in,” said the man. “We can blindfold ourselves with
cloth. I’ll take a stick to find the way. You place your hand on my shoulder and follow
me.”
No sooner said than done. Now as they both came towards the gold they naturally did
not see it and painfully kicked their feet against it. “Blast it!” they shouted. “What
stupid and thoughtless person put stones in the middle of the path without considering
that blind people also walk here and could injure themselves!”
Sighing, Shiva turned towards Pārvatī and asked: “Do you believe me now? It has
happened repeatedly in this way until I abandoned trying to give anything to these
two.”
How often does God offer us a valuable opportunity directly “at our feet” – but we are
not aware of it. Sometimes we are struck completely by blindness and so miss the best
opportunity of our life. This is what is meant by Āvarana here: to look away at precisely
the wrong moment, or to give up just one step away from fulfilment.
Āvarana is also our doubts and fears, the inner feelings of loneliness and hopelessness,
as well as prejudice, intolerance, intellectual bias and much more. Āvarana has many
facets that all have one thing in common - they prevent the vision of the one reality,
God.
But how can we get rid of the three stumbling stones of MALA, VIKSHEPA and
ĀVARANA?

 Mental impurities (MALA) are purified through Satsang , Mantra and prayer.
 Inner disturbances (VIKSHEPA) are counteracted with a positive mental attitude,
through relaxation, concentration and meditation.
 The veil of ignorance (ĀVARANA) is penetrated with faith and trust as we follow
the words of the Master and the Holy Scriptures, breaking down the inner
barriers and prejudices and opening to new experiences.

A simple and extremely effective spiritual practice that frees us from MALA, VIKSHEPA
and ĀVARANA and can be practised very easily by anyone in everyday life is
ANUPĀSANA.
ANU is a tiny little part, “an atomic particle”; UPĀSANA means to follow, to perform, to
practise, to start on something.
ANUPĀSANA is a “small resolve” that barely costs any time or expenditure, but with
regular practice brings invaluable benefits. It promotes spiritual development, develops
willpower and self-confidence, purifies our “inner field” and protects against internal
and external disturbances.
Practice something that you would like to do that is of benefit to yourself or another
every day. It doesn’t need to be some great undertaking, begin with little steps.

 For example, change an unhealthy habit. Drink fewer cups of coffee or eat fewer
sweets.
 Begin to build up good spiritual habits; for example, saying your mantra five
times when you get up, before each meal and before sleeping.
 Do something for nature and animals. Feed the birds and woodland creatures
whenever the opportunity presents itself.
  Within your family willingly do one extra thing that you have previously avoided.
 Turn towards your fellowmen with more love. Create a little joy for a colleague
you have not previously paid any attention to, etc.

There are thousands of possibilities for delighting others and ourselves through small,
loving gestures. Accomplish these with the thought:
“I am not the doer. It is God who is doing through me.
God alone is the doer.”
Even the smallest endeavour bears rich fruit through the grace of God.

Shatsampatti
The Six Treasures
Hidden within us lie six very special abilities that help us overcome the influences of the
Tritāpas and the barriers of Mala, Vikshepa and Āvarana. What do these treasures
consist of and how can we find them? To discover them requires keen self-observation
and training of the consciousness. First we must find out what prevents us from
discovering these inner friends and helpers.
We are hampered by the four inner foes:

 KĀMA – passion
 KRODHA – anger
 MOHA – delusion
 LOBHA – greed

MOHA lays the foundation stone for KĀMA, KRODHA and LOBHA. Delusion is the
main cause of our mental, psychic or physical suffering and our attachments. It is the
reason for depression, fear, jealousy and sadness. Attachment is always connected with
fear. Even when we are happy in the present moment the fear of losing that which we
believe is absolutely necessary for our happiness sits deeply within us. The attempt to
safeguard and increase our possessions strengthens and nurtures passion and desire
within us. The fear of loss leads subsequently to the eruption of anger, jealousy and
hostility.
Naturally we should look after and care about our possessions. Certainly we should love
and take care of our children, partner and friends. But, it is important to respect the
freedom of everyone; to make no-one dependent upon us, and also not to become
dependent upon anyone. Attachment is like a spider’s web that holds us firmly and
stifles us. Please do not misunderstand me! I am not saying that we are not allowed to
own things or that we should leave our family and friends. Completely the opposite!
With all my heart I wish everyone a prosperous and happy life – but we should not
forget that after death we cannot take even one coin with us, and that all worldly
relationships are temporary.
Through the practice of Yoga and following ethical principles we are able to purify the
four Antahkaranas (mind, consciousness, intellect and ego), to overcome false
attachments and the other qualities mentioned above, and to transform their destructive
energy into the good. Thus prepared, we can start to raise SHATSAMPATTI, the six
treasures, into the daylight.
These treasures are:

 SHAMA
 DAMA
 SHRADDHĀ
 TITIKSHĀ
 UPARATI
 SAMĀDHĀNA.

SHAMA is inner silence and calmness. We achieve this as we withdraw the mind and
senses from the bustle of the external world and focus on the inner Self.
DAMA means self-control. When we rein in the senses, thoughts and emotions with the
intellect (Buddhi), so that they do not gallop away like wild horses, we are able to avoid
ill-considered actions and spare ourselves from the ensuing problems and suffering.
SHRADDHĀ is trust. Trust is something that is absolutely fundamental to spiritual as
well as all worldly relationships. Where trust is missing, doubt grows and gradually
destroys love. Doubt is like “sand in a salad”. A salad that has grains of sand mixed in
with it is inedible, even though it may still appear to be delicious. Therefore remove your
doubts and begin to trust.
Who should you trust? Yourself first of all. Many people have lost their self-confidence.
Through the rediscovery of your inner treasures you also regain your self-confidence.
Next, have faith in your path and your purpose so that nothing or no-one can undermine
it or dissuade you in any way. The way to perfection requires unconditional trust. Once
you have decided upon a path do not allow yourself to be discouraged by difficulties. Be
deeply committed to the attainment of what you have resolved to do, and say to yourself
with inner certainty: “I will make it.” Do not think “I will try it” - with this type of
thinking you cripple yourself. Courageously seize the opportunities that fate offers you
and place the outcome of your efforts in God’s hands.
Thirdly, have absolute faith in your Master. If you constantly doubt you are unable to
see the truth even if it is directly before your eyes. Shraddhā is primal trust, such as that
between a mother and her child. A crying baby quietens as soon as the mother takes it in
her arms because with this it feels safe and secure. Whoever possesses this natural
capacity to trust is happy and successful in life. You are only able to recognise the truth
when you show unconditional trust in the Master, just like a child to its mother.
UPARATI means to rise above things by not being dependent or being afraid. When you
face everything with a positive attitude you cannot really be harmed because you are
able to draw valuable lessons from everything, even accidents. Fear and problems
always arise when we are afraid of losing something. A wealthy person who is
surrounded by guards, bolts and padlocks is, in reality, a prisoner of his possessions.
In the principles of Raja Yoga it is said: “You should not accumulate possessions.” Rise
above worldly things and practice renunciation – not as a painful turning away from the
world, but as a liberating act of turning towards God. Mahātma Gandhi also said:
“Renounce and enjoy”. This is an important rule of life.
TITIKSHĀ is equanimity and inner strength. Everyone is aware that they will continue
to face obstacles and difficulties in life. When was our existence ever completely free of
problems? Do not lose your nerve even if a situation appears to be hopeless. Remember
that nothing lasts forever. Only the Self is unchanging and eternal. Everything else is
changeable and transitory because time continues to march on inexorably. The body is
changing every second; just as thoughts, feelings and situations also continue to change.
Never despair, even if you should fare badly at some time. Pray to God for Titikshā,
inner strength, courage and steadfastness.
SAMĀDHĀNA, the last of the six treasures, means inner composure and the ability to
remain focussed on one’s goal. Never lose sight of the goal. If disturbances and
resistance surface, sit yourself down quietly, close your eyes and carefully think about
the situation. If you feel a surge of malice or rage building within you do not act at once.
Remain detached and merely observe your emotions.
Mahaprabhuji said: “When the waves are high one should not dive into the sea for
pearls.” Therefore wait until the inner waves have again subsided, and then carefully
and calmly put the following questions to yourself:

 What have I done? – Why have I acted so?

 What have I thought? – Why have I thought so?
 What do I think now? – Why do I think so?
 What should I think? – How should I act?

Then ask yourself:

 How important was it?

 Why was it so important?

Or

 Was it at all important?

 What have I lost?
 Have I really lost anything?
 Was it of importance for my eternal happiness?
 You can never lose what is important for eternal happiness – therefore, in reality
you have lost nothing.

The second philosophical aspect of Samādhāna is to reflect on the sense and reason for
existence:
  Who has created this world and for what purpose?
 Where do I come from and where do I go to?
 What is reality and what is unreality?
 What is my purpose in life?

Therefore, on a general level, SAMĀDHĀNA means to withdraw and observe. When the
inner waves have quietened we can dive deeply within ourself. Only in this way are we
able to recognise the truth, the reality, and understand the sense of all difficulties and
suffering. When we are able to withdraw the mind from external things, we can connect
with the higher consciousness within ourselves and know the answers to all our
questions.
My master, Paramhans Swāmī Mādhavānanda, points out how we can get in touch with
our higher consciousness in a Bhajan:
What is the essence of the world? Meditate on this every day.
Allow the words of wisdom to surround you and to live within you.
Deepen the spiritual practice towards Self-Realisation.
Study the teachings of the saints and divine incarnations
And internalise them in order to truly understand them.
Never think or speak disparagingly about the Satguru or the Holy Scriptures.
Do not allow any obstacles to goodness to take root within you.
Write good books for the benefit of the world; give happiness and joy to all living
beings.
Consider the effect of your action before you decide on the action.
Remove yourself from the bonds of bad habits.
Do not retreat from the power of your weaknesses, but act against them courageously.
Harbour no doubts about God or the Satguru,
Trustingly accept the words of your Master and realise them.

Kundalinī
Serpent Power
The term “KUNDALINĪ” is based on several words, and therefore has several meanings.
The word-ending “ī” indicates that it relates to the feminine principle and deals with a
form of SHAKTI (energy) and PRAKRITI (nature).

 KUNDA is a hole or well into which all debris and rubbish is thrown. In time the
rubbish loses its original form and disintegrates into a formless mush in which
the individual components are no longer recognisable. In a similar way our
impressions from earlier lives lie like an amorphous substance deep in the
unconscious (Mūlādhāra Chakra).
 KUNDALA means ring (generally earring). A ring or a circle has neither a
beginning nor an end. It is infinite and that is why it is a symbol of creation.
 Cosmic energy is circling constantly; we do not know when the Universe began
and how long it will last.

Two other roots of “KUNDALINĪ” are KUNDALIN, serpent, and KĀLA, time or death.
What is the connection between these terms? The symbol of the snake has many
meanings: ignorance, energy, unhappiness or happiness, death, time and change. In
Indian mythology Lord Vishnu rests on a thousand-headed snake and sends out the first
vibration (Sphurna), from which the entire Universe evolves.
The symbol of the snake also refers to the poison and danger that lies in ignorance.
Ignorance is as poisonous and deadly as a cobra. But poison can also heal and even have
a life saving influence. Knowledge about its correct application and dosage is the
important thing. So just as the power to heal is contained in poison, supreme knowledge
lies dormant in the “ignorance” of the unconscious. Just as a snakebite can suddenly
change our life, when the Kundalinī awakens our consciousness changes fundamentally
and we reach another dimension of time and space.
At this point I would like to correct one common misconception about the so-called
“rising of the Kundalinī”. The translation “serpent power” gives rise to a frequent
misunderstanding. The concept that a feeling like a snake crawling along the spinal
column comes with the awakening of the Kundalinī is totally false.
Rather, THE “AWAKENING OF THE KUNDALINĪ” MEANS THE AWAKENING OF
INNER KNOWLEDGE. The path of the Kundalinī proceeds from the Mūlādhāra Chakra
at the lower end of the spinal column up to the Sahasrāra Chakra at the top of the head.
But its awakening is not a physical occurrence; it consists exclusively of a development
in consciousness. This becomes more noticeable as our perceptions of cosmic vibrations
and radiant energy (Tattvas) become more sensitive, and our understanding of the
connections and laws within the Universe deepens.
We need to gain experience in order to acquire knowledge. Each experience, whether
good or bad, increases our understanding. Clarity arises through knowledge. With the
awakening of the Kundalinī our consciousness expands and we become aware of the
truth. Its awakening brings with it pure joy, pure knowledge and pure love. An
enlightened one, a person whose Kundalinī has awakened, radiates such an all-
embracing love, purity, power and goodness that everybody feels drawn to such a
person.
Occasionally in Yoga literature Kundalinī is connected with Tantra and occult powers
and is considered as something dangerous.
Like every other form of energy one must also learn to understand spiritual energy.
From childhood onwards we learn how to deal with internal and external energies.
Whenever we run into something new and unknown we always need some time, as well
as practice and proper instruction, before we are able to deal with it. And so it is with the
power of the Kundalinī. In order to be able to integrate this spiritual energy, careful
purification and strengthening of the body and nervous system are required beforehand.
Sometimes an ambitious aspirant may force the rising of this energy through excessive
and vigorous practices without being properly prepared for it. Instead of
“enlightenment” such an impatient person more often than not brings about
considerable psychic disturbances and, at times, even permanent mental damage.
However, do not blame the “Kundalinī” but blame stupidity or incorrect techniques.
Whoever faithfully follows the path the Master has given will certainly not suffer such
problems.
Mahāprabhujī said:
“Kundalinī is the divine Mother. A true mother never causes harm or does anything
bad to her children.”
Kundalinī Yoga is a pure, spiritual science that leads to enlightenment and God-
Realisation under the guidance of a spiritual Master. Those people who write about the
supposed danger of this path either do not have a master, or do not follow his
instructions. So if a person expresses negative views about Kundalinī, ask that person
about his relationship with his Master. Often it will be found that the cause of the
problem lies in the fact that he has acted without appropriate guidance or has ignored
the advice of his Master.
Therefore do not allow such voices to create uncertainty, and confidently follow the
advice of your Master. It is important to be patient and moderate, not to force and not to
cling onto ideas such as how ‘it’ will be, or how ‘it’ should be. When ‘it’ happens perhaps
you will not even know how and when it has taken place, because the spiritual power
within you has unfolded so naturally and imperceptibly.

Chakras
Energy Centres
Cosmic energy is constantly flowing all around us, into us and through us. But with our
normal everyday consciousness we do not notice this stream of energy. Therefore we are
unable to either utilise it or store it.
As previously explained, the main Nādīs, Idā and Pingalā, run along the spinal column
in a curved path and cross one another several times. At the points of intersection they
come into contact with the divine energy of the Sushumnā Nādī forming strong energy
centres known as Chakras.
CHAKRA means “wheel” or “turning”. A Chakra operates like a powerhouse in the way it
generates and stores energy, with energy from the cosmos pulled in more strongly at
these points. The drain of a bathtub can be used to illustrate how the Chakras work.
When the plug is removed from a bathtub full of water the water is sucked into the
drainpipe, and the rotating water forms a vortex. This is how a Chakra functions. In the
same way as water being sucked into a drainpipe forms a whirlpool, cosmic energy is
drawn into the Chakras in a circular motion and guided towards the next point of
intersection. This cosmic radiation influences and guides our feelings, thoughts and
qualities according to our spiritual and karmic susceptibility.
In the human body there are three types of energy centres. The lower (or animal)
Chakras (PASHUCHAKRAS) are located in the region between the toes and the pelvic
region indicating our evolutionary origins in the animal kingdom. The human Chakras
(VĪRACHAKRAS) lie along the spinal column. Finally, the higher or “divine” Chakras
(DAIVIKA CHAKRAS) are found between the top of the spine and the crown of the
head. The goal of meditation and Kriyā practice is the awakening of these Chakras.
There are eight main Chakras:

 MŪLĀDHĀRA CHAKRA – Root Centre

 SVĀDHISHTĀNA CHAKRA – Sacral Centre
 MANIPŪRA CHAKRA – Solar Plexus
 ANĀHATA CHAKRA – Heart Centre
 VISHUDDHI CHAKRA – Throat Centre
 ĀGYĀ CHAKRA – Eyebrow Centre
 BINDU CHAKRA – Moon Centre
 SAHASRĀRA CHAKRA – Door of Liberation or Crown Centre

Each of these Chakras is connected to certain qualities. Everyone experiences different

feelings in the Chakras and has completely individual impressions and images in
meditation. For example, one person has most of their experiences in the Manipūra
Chakra, while another person meditates best on the Anāhata Chakra, and another feels
the Āgyā Chakra more strongly.
The Chakras work on several levels and aspects of our existence. Important glands and
nerve nodes are located within the area of the main Chakras and as we open and
harmonise the Chakras with breathing exercises, meditation, āsanas and the repetition
of Mantra we also influence and balance the physical functions associated with them.
The first five Chakras are connected with the five elements from which the body is
assembled: Earth (Mūlādhāra Chakra), Water (Svādhishthana Chakra), Fire (Manipūra
Chakra), Air (Anāhata Chakra) and Space (Vishuddhi Chakra). The earth element forms
the bones, the water element bodily fluids such as blood and lymph, the air element
regulates the respiratory system, the fire element the digestion and body warmth, and
the space element creates the cavities within the body.
The second level of influence of the Chakras is the mental sphere. Chakras are astral
energy centres through which energy can be received, but can also be lost. With
unhealthy nourishment, incorrect practices, bad company and negative thinking the
direction of the rotation of the Chakras can change; and in this way we lose energy,
which can result in illness and psychic disturbances.
With some practice you can learn to feel with your hand whether the Chakras are
turning in the right direction, namely to the right. If you are unable to feel this you can
practise the following exercise once a month. Place the right hand about one centimetre
above the point where a Chakra is located and make a clockwise circling movement with
the hand for about three to four minutes. This exercise does not have to be carried out
on all Chakras at the same time; one Chakra per day can be treated in this way. Through
this practice you can be sure that the Chakras will always turn in the right direction.
The third area of influence of the Chakras is spiritual. At the spiritual level we attain
wisdom and self-knowledge. The Mūlādhāra Chakra, Manipūra Chakra and Vishuddhi
Chakra are the key stations in which spiritual awakening begins. But this can occur in
any Chakra. The divine Self can manifest in any Chakra that is opened and purified.
Purification of the Nādīs and Chakras means to develop their sensitivity and ability to
absorb. That is why we gradually become more sensitive through the regular practice of
Yoga. At the beginning certain emotions can also become stronger depending upon our
predisposition. But all of these phenomena are only temporary and disappear when the
wisdom of the Kundalinī awakens. Because when the light shines the curtain of darkness
immediately disappears.
Through Yoga practices such as Prānāyāma , Meditation and Kriyās, Idā and Pingalā –
emotion and consciousness – are purified and brought into balance, and eventually the
energy flows upwards along the Sushumnā Nādī to the Sahasrāra Chakra. As this
happens we enter into union with the divine consciousness and “enlightenment” occurs.

Chaturdashana Lokas
The Fourteen Cosmic Levels
The Ātma, whose origin is Satyaloka (the level of the reality of God), wanders on its long
journey through space and time on different cosmic levels until it again reaches its
original home.
In Indian cosmology there are fourteen cosmic levels named - seven higher and seven
lower Lokas. The earth is situated at the beginning of the higher worlds; six levels are
located above it and seven below .
These worlds are not places in a physical sense, but are spheres of consciousness. They
all exist on the earth as well as within us.
The seven lower levels are called Atala, Vitala, Sutala, Rasātala, Talātala, Mahātala and
Pātāla. They accommodate those whose natures are inclined towards sensuality and
compulsiveness and are of a lower level of consciousness.

The upper levels, however, illustrate the spiritual evolution of humans. Each level has a
Chakra assigned to it. Our point of departure is the Earth (Bhūrloka) in the Mūlādhāra
Chakra. The astral sphere (Bhuvarloka) is located in the Svādhishthāna Chakra. Next we
experience “heaven” (Svarloka) in the Manipūra Chakra, and in the Anāhata Chakra we
are admitted to the level of the Saints (Maharloka). In the Vishuddhi Chakra we pass
through the cosmic sphere of the beings of light (Janarloka). Through discipline and
purification we acquire clarity of knowledge and wisdom in the Āgyā Chakra
(Taparloka). In the Sahasrāra Chakra we finally enter the level of absolute truth and
reality (Satyaloka).
Nirguna and Saguna
Two Aspects of God
God can be experienced in two aspects – as NIRGUNA and SAGUNA .
NIRGUNA is the eternal all-pervading and omnipresent divine consciousness.
SAGUNA is the manifestation of God in form.
The sun is a graphic simile for this. Sunlight is the Nirguna form of the sun, and the
celestial body is the Saguna form.
When God manifests in form he appears to be limited by his form, but his presence is
unlimited and all-pervading. Nothing exists without God’s presence. God is omnipresent
and absolute.
God is in everything, and everything is in God. God exists in everything that we call
“good” as well as in everything we describe as “bad”. In God there is no limitation or
differentiation, only unity. Nirguna God is pure energy, the living and conscious power
that is at work in the Universe. Reality, the Supreme Self, is Nirguna God.
In the Katha Upanishad it is said:
“Paramātmā is the same everywhere, in every world, on every level throughout the
entire Cosmos. Until you recognise this you will continue to be reborn. Paramātmā
remains the same – in past, present and future. It is the same in the heart of an ant or
an elephant, in every living being. It is the Cause of everything.”
But how can one reach Nirguna God? How can one meditate on God; how can one
become one with God? Our true Self is Nirguna. It is shapeless; it has no form. The
opposite of this is Saguna, our physical body, which we will one day leave. In essence we
are permanently connected to Nirguna. We are Nirguna, but are not conscious of this.
Within the universal, divine Phänomen we exist as tiny, individual phänomens. Each
one of these phänomen possesses its own qualities. The individual phänomen (Jīvātmā)
is like a delicate, iridescent soap bubble. In the centre of this “bubble” is the Ātmā, the
Self, hidden and encased in the five Koshas. Ātmā is a tiny spark of light, the essence of
Paramātmā.
The relationship between Jīvātmā, Ātmā and Paramātmā, and also between Saguna and
Nirguna, can be clarified by a comparison with water. Any water on our planet has its
origin in the ocean, just as the Ātma existing within us has its origin in God. We can
compare water transformed by the addition of different flavours or colours with the
Jīvātmā and its personal qualities, and Ātmā, the essence of the higher personality, with
pure water. Just as a drop of water is part of the ocean, the Ātmā is eternally a part of
God. Quantity plays no role in this – it is only the quality and nature that are important.
And we would never describe a drop of water as the “ocean”.
When water rises in tiny drops from the ocean we call it “mist” or “fog”. When this
moisture rises up into the sky it becomes known as “clouds”, and “rain” when it falls
down again. The limited, individual existence of a raindrop comes to an end when it
unites with other drops in a lake, stream or river; and the existence of the river ends
when it flows out into the ocean after a long journey. Then all the drops of water that
had united in the river again become the “ocean”.
In the same way as the drops of water re-united with their source, the ocean, our
limited, individual existence and consciousness will one day re-unite with their source –
the unlimited, divine essence. Only the same qualities can unite. Only the same can
become one. For as long as we still carry our personal qualities and Karmas with us,
union with the divine is not possible. Before we can attain God-Realisation we must
shed all those feelings, thoughts and qualities that are obstacles to the development of
divine principles.
Our true Self is not the body, nor the feelings, nor the thoughts; and it is neither the
intellect nor our qualities. The Self is energy – vibration – it is in constant motion. It is
only because of the ignorant notion that we do not know God that a difference exists
between the Self and God. God-Realisation means Self-Realisation – and at the same
time Self-Realisation is God-Realisation. Those who have not yet realised their Self,
cannot realise God; and those who have not experienced God do not know who they,
themselves, are.
It is everyone’s goal to reach God again. We are all travellers and each soul is striving to
return to God, either consciously or unconsciously. Just as a stone falls to the earth
because of gravity, and a river flows into the ocean because of the gradient, an elemental
force of attraction draws us back to God. We are all seeking God – our true Self. God is
actually within us, but until we recognise this we feel cut off and lost in time and space.

God in Nirguna form is in fact everywhere and in everything, but this is not easily
comprehensible or “appealing” to our human intellect. The ultimate goal of humans is to
become one in consciousness with the Nirguna form of God. But the medium through
which we can reach this goal is the embodied form of God, Saguna.
It is difficult or almost impossible for our intellect to grasp and understand the
universal, eternal, all-conscious and omnipresent divine energy. It is much easier for us
to have a divine incarnation as a figurehead, towards whom we are able to direct our
feelings.

In the Saguna aspect, God appears in a human form making it easier for us to come
closer. There have been divine incarnations in every age to show people the path to
Nirguna God.

If we want to send a message in a bottle out into the ocean one sure way would be to
throw it into a large river; in this way it will certainly reach the ocean sooner or later. In
the same way if we follow the river of consciousness of a divine incarnation we will reach
the ocean of Nirguna safely. When we trust in his guidance we will definitely reach the
goal. In this way Saguna Bhakti, love and devotion to God in a form in which we are able
to perceive and worship God, develops quite naturally from Nirguna Bhakti, the
realisation of the divine Will.
Lord Krishna speaks about Saguna God in the Bhagavad Gita (4/7):
“Whenever righteousness is on the decline and unrighteousness is on the increase I
appear in the material world. From age to age I come into being to protect the good,
destroy the bad and consolidate righteousness.”
From time to time the divine light, the power and wisdom of God, manifests in a human
body. Personalities who are born as perfect and realised ones are called Avatāras , divine
incarnations. They come to earth as liberators and saviours, to teach people the eternal
truth and inspire them to follow the spiritual path. They are the SATAGURUS, the
divine Masters.
Divine incarnations live in the world just like us. Externally there is no difference to
other people; their body consists of earthly elements and is subject to the laws of nature,
but their mind and consciousness stand above all the laws and limitations of nature.
Unlike the rest of us divine incarnations are not born due to Karmic consequences but
come of their own free will and are totally aware of their divine origin and their mission
on earth.
There is one question that constantly concerns people: Why the number of divine
incarnations on earth?
There is only one God who has neither form nor name. It is the human mind that has
created the many different images and forms of God. God is known as: Holy Father,
Allah, Īshvara, Divine Will, Cosmic Principle, Universal Consciousness, Love, Supreme
Self, etc. There are probably as many images and names for God as there are people on
the planet. Each person has an impression of God according to their own level of
spiritual development, and forms their own mental image of God. Everyone expresses
their worship for the Divine in their very own way.
A person devoted to God (a Bhakta) is never alone. A Bhakta always feels connected to
God and lives happily and contentedly whatever happens. That person thinks of God,
meditates on God, speaks about God and avoids anything that can distance him from
God. Everything a Bhakta does is done for God. God accepts responsibility for and takes
care of those Bhaktas who consecrate their lives and themselves to Him.

 BHAKTI – Devotion
 GYANA – Wisdom
 VAIRĀGYA - Renunciation of worldly things
 SATSANG - Spiritual company

These are the four cornerstones of spiritual life. Therefore pray to God to bless you with
these four gifts. But if it seems to be a little presumptuous to ask for so much, then pray
only for one; the most important one – Bhakti! Bhakti gives us divine light and
everlasting bliss.
There is a story related to this in the Rāmāyana, an Indian epic:
Hanuman, the loyal devotee and helper of Lord Rāma, took himself off to Srī Lanka to
look for Rāma’s abducted wife, Sītā. When he finally found her and was able to approach
her secretly, he gave her a ring from her husband to identify him, and also to encourage
and comfort her. Sītā was supremely happy to experience anything of her beloved Rāma,
and wanting to reward Hanuman asked if he had a wish. Hanuman said: “Mother, there
is only one thing I wish for: Give me Bhakti in every life.”
Hanuman then returned to Rāma and delivered the joyful news that he had found Sītā
and she was alive. Joyfully Rāma said: “Hanuman for these glad tidings tell me what it is
you wish for, whatever you desire; a kingdom, Siddhis, treasure, I am prepared to give
you anything.” But Hanuman again implored: “Lord, I wish only for Bhakti.”
Finally when victory over the demon king had been won and Sītā had been freed, they all
returned happily to Ayodhyā, safe and sound. Those who had stood by Rāma were richly
rewarded. When it came to Hanuman’s turn to receive his gift, Sītā took a priceless pearl
necklace from her neck wishing to present it to Hanuman. But he refused, saying:
“Mother you have promised to give me Bhakti. There is nothing else I desire.”
Bhakti was a thousand times more valuable to Hanuman than wealth, glory or fame.
There are two types of Bhakti – Nirguna and Saguna – and both are equally important.
For as long as we are unable to understand God and the Master in both aspects, Nirguna
and Saguna, and believe in them, we cannot attain MOKSHA (liberation). We should
recognise and realise both forms. Whoever has doubts about the Saguna form of God is
also unable to realise the Nirguna aspect; and, likewise, meditating only on Nirguna
without having Saguna God within your heart, will not lead you to the goal.
Unfortunately in many cases people’s visions of God have become misguided and
dogmatic, and, historically, have given rise to numerous rivalries, disputes and so-called
“holy” wars, which are still occurring today.
There are no wars that are “holy” wars. God, who has created the entire world, loves
each and every living entity equally. For God no religion is given precedence. A God who
claims to be Christian, Hindu or Muslim is definitely not God, because in God there is
no duality. Such limitations are the work of man and cause much suffering in the world.
Often we come across the narrow-minded and fanatical view that “My faith and my God
are the best and all others are false, or at least inferior.” It is just like children
squabbling over whose father is the best. And just as the parents of each one of us are
the “best” parents for us, the form of God that we love and worship is the “right” and
“best” form of God for us.
With the knowledge that there is only one God who has been given many different
names and forms by those who love God, our attitude to other religions and systems of
belief should always be shaped by tolerance and respect. When we are able to see,
honour and love God in every one of our fellow humans we are certainly on the right
path.

The Guru Principle

The Guru principle is the eternally valid principle for the development of consciousness
that leads the creation from unreality to reality, from the darkness of ignorance to the
light of knowledge. In its purest form this cosmic principle manifests and reveals itself
on earth as a divine incarnation or a spiritual Master.
Just as a residential building receives its supply of electricity directly from the power
station, a direct and conscious connection also exists between the realised Master and
God. Through spiritual and mental work, meditation and practice the Realised Masters
have attained enlightenment and become one with the Divine Will. They are the wise
ones who guide all those who are still living in ignorance towards the truth, instructing
them and cautioning them.
At whatever level each process of development occurs, it also involves a growth in
knowledge. The process of transmitting knowledge is often illustrated with the lighting
of a candle. The Master ignites the light of knowledge within the disciple, who – when
he has assimilated the teachings of the Master and internalised the Guru principle
represented by the Master – finally becomes the Master himself.
The essence of the Guru principle is described in the following Mantras from the ancient
traditions of India:
DHYĀNA MŪLAM GURU MŪRTI
The root of meditation is in the form of the Guru
What is the “form” of the Guru? The true form of the Guru is bliss, wisdom, unity, truth,
purity, and light. The Guru is eternal, unchanging, omnipresent and omniscient. The
essence of the Guru is a vibration of perfect, radiant, pure light.
PŪJĀ MŪLAM GURU PADAM
The roots of worship are the Lotus Feet of the Guru.
The “Lotus Feet of the Guru” are an ancient and holy symbol. They represent the divine
presence on earth. When we lay our prayers, ceremonies and offerings at the feet of God
we rid ourselves of our ego and show humility and devotion to the Divine Will.
MANTRA MŪLAM GURU VĀKYAM
The roots of the Mantra are the words of the Guru.
All Holy Scriptures (to name just a few: The Vedas, Upanishads, Bhagavad Gītā,
Rāmāyana, the Bible and the Koran) are “Guru Vākya”, the words of divine Masters.
Only when we understand and follow their message and their meaning can we be
successful on the spiritual path.
MOKSHA MŪLAM GURU KRIPĀ
The root of liberation is the grace of the Guru.
Yoga is a path that we are able to travel along independently up to a certain point. We
are able to achieve almost everything through the practice of Yoga; we are capable of
expanding our consciousness throughout the entire Cosmos (Brahmānda) and can
experience absolute emptiness (Shūnyākāsha), but we are unable to attain liberation
(Moksha) in this way. To free ourselves from the fetters of Karma and the cycle of
rebirth and death we need the help of the spiritual Master as the transmitter of Divine
Grace.
Our “little” person is incapable of clearing away the enormous mountain of Karma
alone. This can only be brought about by Gurukripā, Divine Grace, which makes the
impossible possible. Only with the help of God and the Master are we able to complete
our journey. Divine Grace is not limited to one religion or to one country; divine Saints
and Masters are born in every age. A true Master is one who has attained unity with God
and is therefore beyond all duality.
GURUR BRAHMĀ, GURUR VISHNU, GURUR DEVO MAHESHWARA
GURUR SĀKSHĀT PARABRAHMA, TASMAI SRI GURUVE NAMAH
The Guru is Brahmā, Vishnu and Shiva (= Maheshwara)
He is also Parabrahman, the Supreme Self
I bow before the Guru with the greatest adoration.
The three original powers within the Universe are represented in the three main deities,
Brahmā, Vishnu and Shiva: Brahmā = the creator; Vishnu = the preserver and protector;
and Shiva = the destroyer (of the negative tendencies within us) and the liberator (from
the cycle of rebirth and death).
Parabrahman represents God as the aspect of undivided Unity. The Guru Principle, as
the highest cosmic principle, therefore stands above these manifestations of the divine;
it is God Himself.
Just as these powers work within the entire creation they also work within us.
Creative actions and productive thinking represent the Brahmā principle; the Vishnu
principle is the careful protection of and care for the preservation of life and the natural
environment; and the Shiva principle expresses itself in our drive to purify ourselves of
negative characteristics, to free ourselves of problems, and to create a happy and
agreeable life for ourselves. Willpower is also an aspect of the Shiva principle within us.
The essence of Parabrahman exists within each of us. This spark of the Divine Light is
the “motor” of our spiritual drive and our mental development. The “Guru principle”
also works within us guiding our soul towards the light of knowledge and truth.
The development towards our spiritual goal can be supported by external and internal
influences, but can also be hindered by them. From amongst the favourable influences
there are four specific occurrences that are a great blessing:

 To be born as a human.
 To be raised by loving and spiritual parents.
 To have a yearning for knowledge and truth.
 To meet a Realised Master.

If these four beneficial influences come together in one lifetime there is a great chance of
reaching the spiritual goal. But if this golden opportunity is allowed to slip by unused,
there may not be another opportunity for a very long time.
In his Bhajan, BHAI TUMA JAGO RE, my Master, Paramhans Swāmī Mādhavānanda,
wrote:
“The precious diamond of a human life is not so easily bestowed. Again and again you
must wander through the 8.4 million forms of existence ……”

And Srī Mahāprabhujī said in one Bhajan:

“A little ant can one day become Indra (the king of heaven): But that same Indra can
be reborn on earth as an ant once the fruit of his good deeds has been used up.”
Everyone, even the gods in the celestial spheres, is bound by time and subject to rebirth.
Even though they may remain in heaven for millions of years as a result of their good
Karmas, this time will one day come to an end. But those whose liberated consciousness
enters into the Cosmos are infinite and timeless. They do not die and are never again
reborn.
In life we encounter six types of Gurus:

 Parents are the first Gurus. The influence and example of the parents, especially
the mother, are of great importance in the continuing development of the child.
Even during the growth of the baby in the womb the thoughts and feelings of the
mother exert a strong influence on the child. It is important for the beneficial
development of the child that it is conceived and raised by its parents in an
environment full of love and harmony.
 Playmates and school friends are the second Guru. Character and habits are
formed by the society that we predominantly keep. Because of its lack of moral
values, bad company (Kusang) should be ignored as being a senseless and
pernicious pastime that drags our consciousness down. But in good company
(Satsang), with friends who are loving, wise and spiritual, our progress is
supported. Remember that children are very easily influenced and imitate bad as
well as good role models. Therefore we should be a good example for our children
and, rather than just giving them lots of toys to play with, give them loving
understanding, inspiration, love and wisdom.
 Third are our schoolteachers and Professors. They instruct us in Aparavidyā and
help us acquire the knowledge and skills required for our profession and within
society. If we utilise this knowledge correctly and pass it on to the next generation
we have settled the “debt” that we as schoolchildren and students have towards
our teachers.
 The fourth Guru is the religious teacher or priest who introduces us to the
religious teachings and ceremonies of our culture. He instructs us in human
Dharma, our duty towards family, community, our fellow humans, animals and
nature. It is the Dharma of humans to be protectors and helpers, as well as to
strive for knowledge and God-Realisation. Unfortunately nowadays only a few
people fulfil this most important duty.
 The fifth Guru is the Satguru, the spiritual Master, who shows us our spiritual
Dharma and transmits to us Paravidyā, spiritual knowledge. He teaches us the
true religion and our connection to God (Sat Sanātan Dharma), which stands
above all denominational differences. The spiritual teacher shows us the way to
our real Self (Ātmā). He opens the door to liberation and God-Realisation for the
disciple. In every religion and within all nations and cultures around the world
 we encounter the Master-Disciple principle. All the great teachers of humankind
that we revere as divine incarnations also had a Guru, a Master. Rishi Sandīpa
was the Master of Lord Krishna, Rishi Vasishtha was the Master of Lord Rāma,
and Rāma was the Master of Hanuman. John the Baptist baptised Jesus Christ,
and Jesus was called “Master” by his apostles.
 Ultimately, the sixth and final Guru is the inner Master that exists within each
and every one of us. As the disciple attains mastery he becomes his own “Guru”,
and also becomes capable of passing on the light of knowledge and wisdom to
others.

Intellectual knowledge is of no help on the spiritual path. Words and books can inspire
us, but give us no real spiritual guidance. Only one who has gone before us and knows
the way can guide us. If we wish to climb a mountain peak we choose a guide who knows
the mountain from his own experience, not just from a map. How can a person whose
only knowledge is from a map tell us what the ascent is like, what difficulties there are to
overcome and which is the best way for us to reach our goal?
The only one worthy of our complete trust is the BRAHMANISHTHA SHROTRIYA
SATGURU who has already trodden the path and reached the goal. Only the Sataguru
knows the direction and how he is able to help us in every situation. God is everywhere;
nevertheless we must seek our path to God in our consciousness, whilst simultaneously
holding tightly onto a piece of string that is guiding us. In Sanskrit this “guiding string”
is called Guru. With the Sataguru’s help the disciple will eventually reach the goal.

Chakras
Sahasrara
Bindu
Agya
Vishuddhi
Anahata
Manipura
Svadhishthana
Muladhara

Sahasrara Chakra
Crown Centre

Bindu Chakra
Moon Centre

Agya Chakra
Eyebrow Centre

Vishuddhi Chakra
Throat Centre

Anahata Chakra
Heart Centre

Manipura Chakra
Navel Centre

Svadhishthana Chakra
Lower Abdominal Centre

Muladhara Chakra
Root Centre
Mūlādhāra Chakra
Mūla = Root, Origin, Essence
Ādhāra = Basis, Foundation
Just as the womb of the mother creates the basic requirement for the growth of the
embryo, the Mūlādhāra Chakra forms the basis and the starting point for our spiritual
development. It is the foundation from which we climb the ladder of the Chakras; the
root from which we receive the nourishment for our spiritual development. For this
reason, and because it lies at the lowest point of the spinal column below the Coccyx, it
also bears the name “Root Chakra”.
Everyone admires the leaves and flowers of a plant, but hardly anyone takes any notice
of the roots that lie hidden in the darkness of the earth. But the roots form the basis of
the vegetation. From the sustenance received from the roots the sprout gains the power
to penetrate the dark soil, grow upwards towards the sun and produce flowers, fruit and
seeds.
Kundalinī Shakti (spiritual energy) has its roots in the Mūlādhāra Chakra, but it is in a
deep, motionless sleep. When we awaken this slumbering potential that lies within the
Mūlādhāra Chakra we are able to work our way towards the light of knowledge and
attain the fruit of Self-Realisation.
Srī Mahāprabhujī described the process of the development of consciousness from the
Mūlādhāra Chakra to Supreme Consciousness in a Bhajan. In this Bhajan he mentions a
Yoga technique through which we can awaken the Kundalinī Shakti in the Mūlādhāra
Chakra. This Yoga technique is known as “Yoga Nidrā”, the conscious “sleep of the Yogi”
, which is able to give us deep and beautiful experiences at a higher level of
consciousness. It is also practised as a deep relaxation technique.
Only a few know the secret of Yoga Nidrā
For, with this sleep that is conscious, the sun rises in the night!
Directing the gaze inwards you rest in Shūnya, white emptiness, detached completely
from the body.
The downward-facing blossom opens and your words come from your heart.
The suspended ribbon of consciousness is tied with Turīya
And the unattainable becomes attainable.
Countless suns are shining in the emptiness;
The power of Divine Nature awakens in the reversed blossom and grows into super-
consciousness.
When his consciousness merges with super-consciousness the Yogi experiences the
eternal Self.
He hears the soundless sound of the Divine Name.
The moment his consciousness unites with the Supreme he gains knowledge of the
Tattvas – the elements.
Now his consciousness has returned to its Divine homeland
Here there is only pure consciousness – there are no visions.
Beforehand his words lacked certainty
He was standing on the shore conjecturing about what it would be like on the other
side.
Now he is Purusha – complete.
Now his words bear witness to what lies on the other side.
The Omniscient Shiva revealed to us the science of Yoga
Srī Krishna explains it in the Gītā
Many Saints and Yogis have spoken about it, but only a few have attained perfection.
Srī Alakh Purījī, the true Sannyāsin , has realised all levels
Srī Devapurījī, the Lord of Yogis, showed to me that formless world.
Only few know the way of Yoga Nidrā.
Those who master it can understand what Guru means.
Swāmī Dīp says: The true heroes are those who have awoken the eternal consciousness
within their consciousness.
The Karmas of our past lives rest in the Mūlādhāra Chakra, and from these arise the
happiness or unhappiness experienced in this current life (Prārabdha Karma). From
every act that we perform or have performed a seed is sown in the Mūlādhāra Chakra
that will sooner or later rise into the light; and these seeds determine our fortune. In
each lifetime we have planted innumerable seeds that continue to grow and multiply
until a dense, impenetrable jungle has arisen.
The Mūlādhāra Chakra is the seat of the unconscious. It is like a dark, locked cellar
whose hidden contents we have only a vague idea about. Perhaps there are precious
stones, or perhaps poisonous scorpions or snakes. When a snake is sleeping, therefore in
an unconscious state, it appears to be peaceful and harmless, but in a wakeful state it
can be extremely menacing and dangerous. When the Mūlādhāra Chakra becomes active
qualities that we had not suspected were within us, such as destructive rage, all-
consuming passion, excessive desires or deep-seated anger, can surface and astound us.
Or, on the other hand, we can also experience wonderful feelings of freedom, joy,
harmony and closeness to God.
All these experiences await us when we open the door of the unconscious and illuminate
it with the light of knowledge. When we recognise our reality within the Mūlādhāra
Chakra our entire perspective of the world can change instantaneously.
One question that is often raised is whether it would be better to allow the unconscious
to remain buried rather than to stir it up. The answer is that we can only attain freedom
when everything that we have carried with us since the beginning of our existence is
brought up into the light. Further spiritual development is only possible when
everything we have amassed has been processed and purified, and all obstacles from the
past removed; it is only when our vision is clear that we are able to recognise the path
that will lead us towards realisation.
We are not only responsible for what we do, but also for what we do not do. At times
during our life opportunities are presented whereby we can decide whether to work on
and rid ourselves of the contents of our unconscious or continue to remain a captive in
the wheel of destiny. Yoga is the best method of taking the decisive step to work through
the contents of our unconscious with complete awareness. The guidance of a Realised
Master who has already successfully dealt with this process is essential. He knows the
dangers and obstacles on the spiritual path, and also understands our feelings and is
aware of our condition. He can make us attentive, advise and help us when we still do
not know which way to go. Confidence in the Master (Shraddhā) is an essential
requirement for success. At this stage of our spiritual development we are like tender
little plants that must be supported and protected from the rigours of the weather. The
Master gives us the necessary support, for he is as unshakeable and firm as the
Himalayas.
The main symbol of the Mūlādhāra Chakra is an ELEPHANT WITH SEVEN TRUNKS.
Generally the elephant represents prosperity and wisdom, and in Indian mythology the
elephant is the carrier of Brahmā, the creator, who brought forth knowledge and
creation. The elephant is a valuable animal that brings wealth to its owner, and it is said
that in the brain of the fully-grown male elephant a brilliant pearl of unsurpassed value
is to be found. This symbolises the treasure house of wisdom that is hidden in the
Mūlādhāra Chakra and should be raised into the light of consciousness.
The seven trunks of the elephant represent the seven basic materials of the body , as well
as the SAPTDHĀTUS, the seven minerals and the seven precious gems that are found in
the earth . The Saptdhātus also symbolise the seven levels of consciousness:
Unconsciousness, subconsciousness, dream consciousness, waking consciousness, astral
consciousness, supreme consciousness and cosmic consciousness.
Dreaming of a white elephant is a lucky omen, especially if you are riding on the
elephant in the dream. This large and mighty animal, whose power surpasses that of a
human by far, can be tamed and led by a comparatively tiny goad or thorn (Ankusha).
The mind (Manas) and senses (Indriyas) are also compared with a wild elephant and
should be kept under control by the Ankusha of Mantra and discipline (Sādhana).
The Bīja Mantra (Seed Mantra) of the Mūlādhāra Chakra is LĀM, the sound of spiritual
awakening. It releases tensions and removes blockages in this Chakra and activates its
energy. And so the process of awakening the dormant powers within us and raising
them into consciousness begins. Beautiful and healing experiences together with happy
moments emerge from the past giving us strength and inspiration to continue on our
path. But together with the pleasant experiences, we can also go through painful feelings
in the Mūlādhāra Chakra. Buried hurts and disappointments that were deeply etched
into our consciousness come to the surface so they can finally be healed and resolved.
Disappointment is not necessarily something negative. It means a transition, a step in
our development, a teaching. Every learning step in our life is accompanied by the
correction of a false idea, by “dis-illusionment”. The Mūlādhāra Chakra is often full to
the brim with painful disillusionments. But, when we work our way through these
misfortunes with wisdom they are transformed into valuable experiences and
opportunities for development.
For as long as we live we will be confronted with problems. The ignorant take them
merely as a nuisance and misfortune, but the wise regard them as valuable and
beneficial experiences. When we learn from them and begin to work on ourselves we
progress in our spiritual development. If we do not do this we remain stuck in the
suffering and continue to replay the painful lessons.
Here the Āgyā Chakra offers invaluable assistance by helping us to clarify the true
situation and assess what is required. The awakening of the Chakras does not proceed in
rigid, isolated steps, but takes place on all levels of consciousness simultaneously. The
Āgyā Chakra transmits the response of the inner Self with regard to the internal and
external experiences and situations that we meet on the spiritual path.
The “tools” that help us are:

 MANANA – To think about, to reflect

 SANKALPA – To have the right intentions, to make positive resolutions
 VIKALPA – To remove doubts and discard false ideas
 ĀTMA CHINTANA – To be conscious of the Divine Self (Ātmā) at all times

The more clarity we gain, the more conscious we become of our own weaknesses. Self-
reproach and feelings of inferiority do not help us, but only rob us of our energy. When
we learn from our mistakes and continue on our path with faith in God we gain in
strength and therefore constantly become better at being able to cope with our inner
experiences. It is important that we give up all of our well-worn “thought programmes”
that have the effect of hindering and harming us, and instead develop and cultivate
positive and beneficial ways of thinking.
The Lotus blossom of the Mūla Kamala has four petals depicting the four points of the
compass. They represent the four fundamental psychic functions of mind, intellect,
consciousness and ego - whose roots also lie in the Mūlādhāra Chakra.
Life is consciousness, and consciousness strives for evolution. The four petals also
symbolise the four stages of development of life on this planet: Vegetation; simple life-
forms such as bacteria and single-celled organisms; egg-laying animals such as fish,
reptiles and birds; mammals; and finally humans .
The divinity of the Mūlādhāra Chakra is Shiva in the form of PASHUPATI MAHĀDEVA
(Lord of the animal world). Lord Shiva represents consciousness and liberation.
Liberation can also mean the elimination and destruction of anything negative and
harmful. Just as a doctor must remove a cancerous growth to save the life of a patient
Shiva destroys all negative tendencies. On his forehead Shiva has a third eye (which is
why he is also known as “the Third-Eyed One”) and, whenever he opens this eye,
whatever he gazes upon is burnt to ashes immediately.
As “Lord of the Animals” Lord Shiva keeps the animal forces under control. The
Mūlādhāra Chakra forms the boundary between animal and human consciousness, and
it is here that the transition from the sleeping to the awakened, creative consciousness
takes place. Therefore, it is the first “Human Chakra”. Spiritual evolution begins from
the Mūlādhāra Chakra.
At Shiva’s side there are two female divinities. Their names are ĀSURĪ SHAKTI and
DEVĪ SHAKTI. Āsurī Shakti represents the destructive, divisive energy within us, and
Devī Shakti the positive, constructive and uniting power. Through a positive lifestyle,
confident attitude to life, keeping spiritual company (Satsang), good thoughts,
understanding, forgiveness, helping and giving, Āsurī Shakti is gradually transformed
into Devī Shakti.
Shiva and Shakti are the primal principles of creation. Other terms for this are: Purusha
(Self) and Prakriti (Nature), Yin and Yang, masculine and feminine principles.
An important symbol in the Mūlādhāra Chakra is the SHIVA LINGAM, an astral symbol
for creativity, creative power and consciousness. In this symbol a snake winds around
the Shiva Lingam three and a half times. The three rotations of the serpent represent the
first three levels of consciousness - unconscious, subconscious and conscious; and the
half turn refers to the awakened super-consciousness. As the head of the snake is
pointing downwards this is an indication that the evolutionary process can also again go
downwards. Wisdom does not develop by itself; it needs constant, conscious effort to
purify the thoughts and steer the actions towards the good.
The evolution of consciousness is connected with time, and the snake is also known as
KĀLA (time, past or death). Therefore, the winding of the snake around the Shiva
Lingam can also represent time – past, present and future.
Another symbol of the Mūlādhāra Chakra is an inverted triangle. The tip pointing
downwards indicates that we are at the beginning of our spiritual development; and the
sides that spread upwards and outwards show the direction of the developing
consciousness.
The Mūlādhāra Chakra is affiliated with the SENSE OF SMELL. The awakening of the
Mūlādhāra Chakra can lead to a heightening of sensory perceptions, especially the
refinement of the senses of smell and hearing, so that we become aware of aromas and
sounds that are not perceptible to others. Some people can see auras or feel the thoughts
and moods of others.
The colour assigned to the Mūlādhāra Chakra is RED. The colour red means energy and
vitality. It indicates the existence of a strong, dense energy and is connected to the earth.
Our existence has its roots in the earth and therefore the EARTH element (Tattva) is
assigned to the Mūlādhāra Chakra.
The Earth is our Mother. Our body is formed from her elements and she supports and
nourishes us. We should always be grateful to our Mother Earth and demonstrate our
respect by protecting and caring for her.
In line with the Divine plan we humans should be protectors of the earth, not its
destroyers. Our duty is to develop sympathy and love for nature and all living things.
Those who are unable to empathise with others or to feel the pain of other living things
will remain at a lower level of consciousness within the animal spheres, far below the
Mūlādhāra Chakra.
The manifestation and development of human consciousness begins in the Mūlādhāra
Chakra and continues upwards toward the “thousand-petalled Lotus” of the Sahasrāra
Chakra.
The Mūlādhāra Chakra is the mother who nourishes and raises us. It is the seat of our
dormant wisdom, the stronghold of our hidden spiritual powers and abilities. By
awakening this Chakra – under the care of the spiritual Master – we accomplish the first
step on our path towards a fully developed human consciousness, and beyond to God-
Realisation.

Svadhishthāna Chakra
Svā = Self
Adhishthāna = seat, residence
The Svādhishthāna Chakra lies about three centimetres above the Mūlādhāra Chakra
between the coccyx and the sacrum. It marks the second stage of human evolvement. In
earlier periods of evolvement the seat of the Kundalinī Shakti was located in this
Chakra, but in Kali Yuga , our present age, spiritual energy has sunk down into the
Mūlādhāra Chakra – into unconsciousness - because of the rampant materialism and
egoistic behaviour of humans.
The colour of the Svādhishthāna Chakra is ORANGE, the colour of fire. This colour
symbolises purification, activity, joy, hope and self-confidence, and shows that the
energy of the Svādhishthāna Chakra has become active. Orange is also the colour of
sunrise and is an indication of the strength that blossoms from this Chakra once it has
been mastered – cheerfulness, faith, self-confidence and vigour. It is also the colour of
autumn and sunset, when nature withdraws and consciousness turns inwards. When we
look within and concentrate on the Svādhishthāna Chakra we are able to find the
answers to many questions related to our destiny.
As mentioned in the previous chapter, the Mūlādhāra Chakra is the storeroom in which
our experiences and Karmas lie. The activation of these Karmas now occurs in the
Svādhishthāna Chakra, and it is here that we have the opportunity to purify them. Even
though our weaknesses and mistakes are located in this Chakra, it is here that a valuable
opportunity to develop our human consciousness to a higher level is offered. Through
work on the Svādhishthāna Chakra we are able to bring our baser instincts under
control, transform them and ultimately transcend them.
The level of consciousness of the Svādhishthāna Chakra is the SUBCONSCIOUS, the
sphere of consciousness that lies between sleeping and waking. We have a vague idea of
what is contained here, but no complete or clear knowledge. Even when our
consciousness is centred, other levels of consciousness always influence our perceptions
and actions. The field of our consciousness is like a screen upon which the entire
spectrum of our experiences is portrayed.
The function of the subconscious is like that of a movie camera recording each
impression that has an influence upon us, externally or internally, irrespective of
whether we were conscious of it or not. In this way the subconscious records precisely
everything that we experience, think, feel and do; and this explains why inevitably our
Karmas react upon us, whether we want them to or not. We cannot prevent the
consequences because the subtle tracks (Samskāras) of our actions have been imprinted
upon our subconscious, and therefore the effects are “pre-programmed”.
This does not mean that we should just resign ourselves and simply allow things to take
their course. It is important to understand that our future destiny is the result of our
past and present deeds. Everything that is happening to us today was caused by our
earlier actions and thoughts, and everything that happens to us in the future will be the
result of our current way of thinking and acting.
We are not victims of our past, or the “puppets” of external forces, but rather we are
creating our own destiny here and now. To be able to do this consciously it is important
that we confront and evaluate our qualities and intentions honestly, and then direct
them consciously towards the good. Once we gain clarity about what is being fed into
our subconscious we are better able to understand our motives and actions and
recognise the connection between action and reaction. In this way we are capable of
foreseeing the consequences of our behaviour, and by altering our behaviour we can
influence our future. We are then able to shape our future beneficially and support our
own development.
Through the Self-Inquiry Meditation technique presented in the system “Yoga in Daily
Life”, we are given a method of penetrating our subconscious “programming” and
resolving any detrimental behaviour patterns with love, understanding and forgiveness.
When we consciously send beautiful, positive and pure thoughts to the storeroom of our
subconscious every day, our destiny will also change for the better – but we should not
forget that the reverse also applies!
In the course of our life the Kundalinī occasionally awakens and rises to the
Svādhishthāna Chakra. However, here it comes up against the barrier of our negative
qualities such as envy, desire, jealousy, rage and greed. These block the energy so that it
again returns to the Mūlādhāra Chakra. And in this way the consciousness of many
people continues to oscillate between the two lowest Chakras without ever being able to
rise higher.
To break this cycle is not an easy undertaking, as we face an army of innumerable
detrimental emotions, prejudices, resentments and fears that have accumulated during
the course of many lives. The only thing we achieve if we fight against them forcefully is
that they will either persist even more stubbornly, or recede into the depths of the
subconscious and hide. Only when we consciously let go are we able to free ourselves
from them.
But letting go can be extremely difficult. We would, in fact, be very happy to be free of
our fears and complexes, but somehow we do not dare let go of these qualities; instead
we hold onto them firmly and nourish them. The ego leads us to believe that we would
lose our identity and personality if we renounced them. And it is here in the
Svādhishthāna Chakra that the ego fights with all possible means to retain its
supremacy.
The yoga practitioner who has learnt to question and analyse everything that occurs
within the consciousness, recognises the causes for the emotions and reflexes that
surface from the subconscious and is therefore able to cope with them more easily.
Otherwise it can happen that we fall helplessly from one emotion into another, and for a
long time we are unable to find our way out of the “blind-alley” of the Svādhishthāna
Chakra.
It is most important that we do not lie to ourselves or be afraid; and we should neither
condemn ourselves nor project the blame onto others. Our inner world is divided – we
have a “light” side and a “dark” side. It is only when we take this dual reality into
consideration and also accept our weaknesses that we are able to work on it. Until we
are able to accept ourselves we can perhaps give good advice to others, but cannot
develop further ourselves.
When we can simply observe the waves of emotion and unwaveringly fix our mind on
our Mantra, they will finally vanish. The Mantra clears and quietens the mind and will
certainly lead us out of the maze of our emotions and tendencies, and into the light of
truth.
ANGER, HATRED, GREED, JEALOUSY, VIOLENCE, CRUELTY, PASSION,
ARROGANCE, SELF-DOUBT and LETHARGY are the enemies that we encounter in the
Svādhishthāna Chakra; they make life for us and our environment very difficult. As we
know from many examples in history, and also in recent times, people are often blinded
by these qualities and commit inhumane actions. The purification of these tendencies
needs lifelong vigilance and constant effort. Discipline and wisdom (Gyāna) are the
“tools” with which we are able to keep them in check.
However, these tendencies will not be shed completely until the end of our life, because
as a part of nature they serve to preserve our physical existence. Harmful effects only
develop when they are connected to a selfish ego and deployed thoughtlessly for the
pursuit of selfish goals. When we become conscious of these tendencies and understand
their meaning and function we are able to control these “enemies”, transform their
energy and utilise them for our development.
ANGER, HATE and GREED are negative expressions of our ego. The ego itself is not
bad. Its positive aspect is the will to live. We cannot exist without the ego, because
without the will to live and zest for life nobody can exist. The ego is only harmful when it
degenerates into self-interest and exploitation of others.
In India anger is known as a twofold curse, as it not only “sucks the lifeblood of others
but also our own.” When we are overcome by rage blood cells within our body are
destroyed. This aggressive emotion darkens our entire Phänomen and deprives us of
spiritual energy. Closely connected to the expression of anger are greed and hate. When
one of these qualities becomes active the other two are also roused and jointly they
ravage the “inner field” of that person. The immense power of this emotional arousal
also has a positive potential. When we succeed in controlling this explosive energy we
can transform it into constructive, courageous and brave actions. The mastery of anger
also brings considerable progress in attaining discipline and control over other negative
emotions.
We can cool down and extinguish outbursts of anger and hatred when we mentally put
ourselves in the position of the person to whom our displeasure is directed, and try to
understand their reasoning. What we are able to understand we can also more easily
forgive. Through empathy, consideration and tolerance our hostile feelings will finally
calm down.
JEALOUSY means that we are dependent upon a possession and think that something
or someone belongs to us. We imagine that our whole world would collapse if we are
unable to obtain what we have set our heart upon, or if we lost it. We behave like a small
child who fights with other children over a toy, and even if he gets it he is not really
content.
Problems always arise when we think egoistically and want to possess something
completely and hold onto it tightly. When we feel flickers of jealousy stirring within us
we should endeavour to be independent and generous, because inner freedom is the best
antidote to combat this frame of mind.
Also we only feel jealous when we are in love. Without love there is no jealousy. Jealousy
disappears when the feeling of love is pure, selfless, supportive and beneficial for others.

Many people suffer lifelong from the concept that they have not found “true” love;
meaning a life partner who will balance out their personal deficits and fulfil their
desires. However, what we actually need, and alone brings contentment and fulfils the
desire of our soul, is true, divine love. And this consists simply of giving, merely giving.
Once we overcome jealousy we gain freedom and develop our ability to give and to
accept all-embracing love.
VIOLENCE and CRUELTY are found everywhere in nature, in humans as well as in
animals. Their roots lie in the natural desire for self-preservation, in the instinctive
desire to survive. Life is never totally free of violence; for example, when we drink a
glass of water we destroy tiny microscopic beings. Even when we cut flowers we also do
harm – because plants are also living things. In the ancient scriptures it is said that we
should only take such nourishment as is given freely by nature from the various grains,
seeds and ripe fruits. But nowadays if we waited for the fruit to fall naturally from the
tree we would die of starvation. Therefore, unfortunately, we are unable to completely
follow this rule, but should avoid any bad intention in thought word or deed in the
taking of our food. Our vanity and our hedonism should not be the cause for the
suffering or violent death of another living being.
We possess the gift of empathy; we are able to understand what causes suffering to
others. Therefore we can also learn to avoid violence and cruelty. Our endeavours
should be directed towards never depriving anyone of anything, never wilfully
destroying anything, or intentionally or thoughtlessly causing pain to anyone.
By overcoming the cruelty within ourselves our capacity for love and collective
responsibility increases. Renunciation of cruelty subsequently leads to selfless service
becoming a reality.
In German the word for passion is LEIDENSCHAFT, translated literally as “suffering
created”; which means “we ourselves create that from which we suffer”. The causes of
this are material and physical desires (Bhoga Vāsanā). They blaze like red-hot flames
within us and we try everything possible (and frequently exactly the wrong thing) to
extinguish the tortuous source of this fire. Passion can completely blind and corrupt us.
But in a positive sense passion is also a part of life. As part of the reproductive instinct it
serves to preserve and protect partnerships and possessions. As enthusiasm it is an
expression of the zest for life, vitality and creative energy. Outstanding and ingenious
works originate from this passionate love for life. But in its egoistic and unscrupulous
expression it has exactly the opposite effect and works destructively instead of creatively
and protectively.
Passion is widespread within our society as fanaticism and addictive behaviour.
Addiction in any shape is destructive and it has many faces. It is encountered as
excessive eating or drinking, as a dependency upon nicotine, alcohol or drugs, and also
as a craving for more money, possessions, sensory pleasures, power or fame. Fanaticism
also occurs within many areas of life - as racism, nationalism, in cultural matters, in
religion or in politics.
The positive expression of passion is the commitment to work which serves all living
beings – for example, in conservation, charitable or humanitarian activities, as well as in
the arts, research, education, sport, etc. In this way passion becomes an active,
structured force and a strong motivating power in our spiritual development. In its
positive expression passion reveals itself as idealism, enthusiasm and a strong will, and
as such is very important for the whole of mankind, as well as for people such as
scientists, researchers, volunteers, saints, etc.
In its positive aspect PRIDE is the feeling of self-worth and an expression of success. We
feel an elated sense of satisfaction about our achievements and this spurs us on to
greater endeavours. However, pride is unhealthy when it is not accompanied by
generosity and gratitude, and instead leads to egocentricity, self-importance, arrogance
and vanity. We should include others in our success and embrace them joyfully, rather
than suppressing them or placing little value on them. Pride should not be blind; we
should take particular care that we never hurt others. Positively, pride is always
accompanied by humility that protects us from arrogance.
LETHARGY, laziness and a lack of commitment to anything are not only harmful but
also make us discontented or grumpy and allow our talents to atrophy. But unwinding
and relaxing after work are important and beneficial for our health. A period of
relaxation should always follow tension. As with everything in life we need to discover a
happy medium. One-sided development of any aspect of life is not beneficial to our
progress.
Through DOUBT we make life difficult for ourselves. Doubt creates conflict. It divides
the cohesiveness of confidence into the duality of certainty and uncertainty. But first
and foremost self-doubt burdens our existence, and the inner conflict it creates weakens
our will to achieve, and through this our uncertainty increases even more.
On the other hand doubt can also be very useful when it guides us in our critical analysis
of MĀYĀ. Doubt is a function of the intellect (BUDDHI). God gave us the intellect to
enable us to differentiate between right and wrong, and to make the correct decision.
Dispelling doubt brings us certainty, peace and composure. With these qualities we
become a pillar of society and can help others overcome their doubts. When we shed the
inhibiting effects of doubt, the path towards clarity and a deep faith in divine guidance
opens before us.
Many people think they are able to deal with their emotions by “expressing” them.
Unfortunately this is a serious mistake because exactly the opposite will occur
immediately. If we give way to the desires of the Svādhishthāna Chakra they intensify
reciprocally and poison our inner Self.
If something or someone stands in our way and we allow our desires and passions free
rein, the ego shows its “claws”. Rage builds up inside us. This draws out an even
stronger weapon – hate - whose fire is further fanned by envy and resentment. And
joining this pernicious gathering of forces as allies are greed and vindictiveness, which
finally ignite the explosive charges of violence and cruelty. Daily we hear, see and read
what terrible things have been caused throughout the world by feelings of bitter
resentment, anger, jealousy and acts of violence. When we look at the scenes of
devastation caused by us, self-doubt arises. We become conscious of what we have done
but do not know what to do about it. Usually we react to this by “blocking out” the
events, suppressing our feelings and pushing them down into the subconscious. All too
often we stifle the tender stirrings of understanding and improvement by laziness and
lethargy.
How we handle our tendencies and qualities is always crucial; whether we cultivate and
use them positively or negatively; whether we use them egoistically and inconsiderately,
merely for our own benefit; or whether we use them for others with love, understanding
and sympathy.
When a country is at war communications and the postal services are the first to be
disrupted. For as long as we are at war with ourselves, for as long as the “dark” qualities
are in the majority and the ego rules the roost, and for as long as we are cut off from
contact with the divine Self, we are unable to hear God’s call because we are too deeply
caught up in our own inner dilemmas.
We pray,
“Lord, make me an instrument of Your peace.”
But in order to attain a state of peace and harmony we must first convert our negative
energy, which expresses itself as desire, annoyance, quarrelsomeness, bitterness and
resentment, into a constructive and creative mental attitude.
Peace is like a candle in our hands. To look upon our environment with the light of
peace means to bring to the world a loving attitude, kindness, trust and understanding.
Anger and jealousy make the heart close. In reality the entire Universe is within our
heart. We should open our hearts and allow everyone to feel the love and warmth
within.
The following experiment with the process of thinking is very illuminating. Try to think
a friendly thought and a hostile thought at the same time; or to have a loving feeling and
a hostile feeling at the same time. You will realise that fundamentally it is impossible to
unite day and night – light and darkness cannot exist together. When the sun rises
darkness vanishes immediately.
Through noble and good thoughts we illuminate our Phänomen and at the same time
purify the Svādhishthāna Chakra. Prayer, Mantra and nurturing the good within us
gradually lighten our dark side. We should fill our meditations with love, devotion,
understanding and warmth for ourselves and for others, becoming like a sun that shines
for all - for plants, animals and humans, so that they are able to take as much warmth as
they need.
As previously said, the Svādhishthāna Chakra is the second milestone in our
development. The decision to take this step is difficult for most people. When someone
says, “The door is open, you can go through now”; but behind the rise there is a wild
tiger lurking and the path is lined with thorny bushes and deceptive marshes filled with
crocodiles, snakes and scorpions; and beyond all of these there is a seemingly endless
ocean – most people would be quite happy to retreat and exclaim, “close the door
again!”
This is how we can feel when we rise from the protective darkness of the unconscious
and penetrate the sphere of consciousness in the Svādhishthāna Chakra. The tiger,
snakes and scorpions are our own qualities – everything is within us. No-one threatens
us from outside; what we are afraid of are shadows that we have given substance to. We
ourselves stand as an obstacle on our own path, and it is only we, ourselves, who can
clear the way for us to continue.
How can we free ourselves? When we let go and give freedom! To give freedom means to
have freedom. To free the way for others, means to simultaneously free the way for
ourselves.
Therefore, we should not be afraid, but rather be happy that our consciousness has
reached the Svādhishthāna Chakra, because a time of new and interesting experiences
now begins. Here the Kundalinī is young and impetuous, in “puberty”, and subsequent
developments naturally present their own challenges. The ego becomes stronger and
fights for its feelings and its right to exist. The more clarity we gain the stronger we
become, but we also become more conscious of our weaknesses and problems. When we
lie in bed asleep we do not notice the mess in our room, but when we wake up and look
around we are horrified and exclaim, “How terrible it looks in here, I must tidy it up!” –
and we do the necessary work.
The element of the Svādhishthāna Chakra is WATER. Water is very soft and yielding,
and because of this it is especially difficult to bring it under control. As water is so
difficult to contain, it is also difficult to counteract. Flowing water has an immense
power. If a dam bursts the mass of water carves its own channel and nothing can stop it.
Even if we firmly close the doors and windows the water will inevitably force its way into
the house.
Water frozen into ice is hard and rigid; it only begins to flow when it becomes warmer
and melts. In just the same way, the Kundalinī energy rests in the Mūlādhāra Chakra
stiff and motionless, as if “frozen”, and only begins to flow when it reaches the higher
vibrational level of the Svādhishthāna Chakra. When the energy begins to flow it is
important to work in a controlled way by purifying our thoughts and qualities and
steering them in a positive direction. Otherwise there is the danger that the mind can
become unbalanced by an overflow of unprocessed and previously suppressed emotions.
This can cause inner restlessness, insomnia, nervousness, aggression, melancholy and
other psychic disturbances. Therefore we should not rush but go step-by-step as advised
in the system “Yoga in Daily Life”.
The animal symbol of the Svādhishthāna Chakra is the CROCODILE. It represents the
Karma lying dormant in the subconscious. The crocodile is lazy and lethargic, but once it
becomes active it develops enormous power and speed and can be extremely dangerous.
We also set all our powers into motion when we have a strong desire or longing for
something. But once this is satisfied we again sink back into the earlier idleness.
Laziness is a trap of the Svādhishthāna Chakra into which it is very easy to step. When
the trap is successful the toughest problems within the subconscious seem to dissolve,
and we feel very pleasant in the state we have reached and think that there is no longer
any need to progress further. And because of this the flow of energy falters and the
consciousness withdraws again into the Mūlādhāra Chakra.
The Bija Mantra, the subtle vibration, of the Svādhishthāna Chakra is VĀM. Through
concentration on the sound of this Mantra and its inner repetition we are able to awaken
the energy of the Chakra, and also bring it back into balance when it has become the
victim of impetuosity.
The divinities of the Svādhishthāna Chakra are BRAHMĀ and SARASVATĪ. Brahmā is
the creator of the Universe and Sarasvatī personifies knowledge. In mythology she is
both the daughter and the wife of Brahmā. Brahmā is also described as “the Golden
Womb” or the “Cosmic Egg” (Hīranyagarbha) from which knowledge is born.
Consciousness creates knowledge, and is at the same time shaped by it. Therefore, as the
creator, Brahmā is the father of Sarasvatī – the father of knowledge; but when
knowledge reacts upon creation and sets into motion its further development, Sarasvatī
is Brahmā’s partner.
Often we are unable to relate to or understand the emotions that rise from the
subconscious into consciousness. Their turbulent power together with our uncertainty
about the reasons for, or our connection to, these emotions startles and confuses us.
Nevertheless these stirrings should not be shoved to one side. The constant suppression
and rejection of emotions and feelings can result in neuroses and other psychic
disturbances, as well as in diseases related to the lower abdominal region. But is is
exactly those feelings that we carefully hide or deny that will re-emerge at the first
opportunity.
Many people advise giving our feelings and emotions free rein in order to gratify them
and work them out so that they simply disappear. But this is not the right way either.
When we give them room to move we strengthen them and give them power.
The way to free ourselves from undesirable feelings and thoughts is neither
to suppress them nor allow them to run freely, but rather to remove them
with wisdom.
Otherwise we could possibly miss a very valuable opportunity if we simply throw away
the “rubbish bag of our dark side” without looking inside. For there could have been a
piece of gold hidden inside.
In Kundalinī Yoga feelings and thoughts are never judged initially as being undesirable,
inferior or bad. Rather each feeling is closely observed and analysed. In this way we
learn how to handle our emotions, process them and finally transcend them. It is only in
this way that the reciprocal process between Brahmā and Sarasvatī, consciousness and
knowledge, takes place.
It is always important to remain aware that nothing negative, as such,
exists.
It is the qualities that we have adopted that are bad, not us – and it is these we need to
correct and change. The easiest and most successful way for us to do this, which can
never be emphasised strongly enough, is through Bhakti and repeating Mantra.
Bhakti (love and devotion for God) and the repetition of Mantra are indispensable aids
on our path of development. In a meditation without Bhakti the ego can often gain the
upper hand, and it can also happen that the subconscious will go beyond our control.
For those who are practising Kriya Yoga, Bhakti (for the form of God worshipped by
you) and Mantra are of particular importance in supporting and protecting you during
your practice. The Guru Mantra is the light that illuminates the darkness of ignorance
within us.
There are two special “jewels” hidden in the Svādhishthāna Chakra that we are able to
put to good use: ICCHĀ SHAKTI (willpower) and KRĪYA SHAKTI (vigour/drive).
ICCHĀ SHAKTI and KRIYĀ SHAKTI can be awakened and strengthened by Yoga
practices. The following powerful energies help us to cultivate these:

 PRĀNA SHAKTI – life force, vital force

 DHĀRANĀ SHAKTI – power of concentration
 CHETANA SHAKTI – power of consciousness

When these three Shaktis combine we are able to turn all our ideas, intentions and
wishes into reality. Even though they are purely mental powers, they originate in the
body. The free flowing of the Nādīs and the activation of the nerve centres (Chakras)
play a big part in this, and Prānāyāma and concentration (eg Trātaka ) are also helpful.
Concentration strengthens the mind and Prānāyāma strengthens and purifies the
Nervous System. Here, purification means to remove blockages and thus improve and
ensure the flow of energy. Concentration acts like a magnet on our consciousness
pulling it in one direction only. Through this it is possible to utilise and guide the Prāna
Shakti at will. With this our physical and mental nourishment also become very
important. Therefore we should foster positive thoughts and only eat wholesome and
pure food – no meat, fish, eggs or alcohol, and naturally no drugs.
To control and consciously guide Prāna is a science, similar to higher Mathematics. This
energy is like an instrument with whose help we can attain our goal. When the nerve
centres have been purified the Chetana Shakti develops its full potential and enlightens
our consciousness. Once we have awoken this power within us we should also put it to
good use, aligning it with our willpower and actions towards the goal of Self-Realisation.
Everybody will one day pass through the Mūlādhāra and Svādhishthāna Chakras
whether they want to or not, whether they do Yoga or not, whether they pray and
meditate, or whether they are not concerned with spirituality. But knowledge about this
stage of development, strong Icchā Shakti and Kriyā Shakti and a well-developed Āgyā
Chakra will help us with this.
The Svādhishthāna Chakra is our daily training ground and a lifelong challenge. But
with wisdom, God’s help and the guidance of the Master we are able to overcome all the
difficulties that this Chakra has in store for us.
I pray for your success and may all your thoughts and feelings change for the better.

Manipūra Chakra
Mani = pearl, jewel Pūra = place, city

After we have passed through the levels of unconscious and subconscious – the
Mūlādhāra Chakra and the Svādishthāna Chakra – our consciousness reaches the third
level, the Manipūra Chakra. With the realisation of the Manipūra Chakra the aspirant
has reached an important stage on the spiritual path. For once the consciousness has
unfolded in the Manipūra Chakra there is a greater likelihood that – under the guidance
of a Realised Master – one can attain the goal of Supreme Consciousness in this lifetime.
At the Manipūra Chakra more than of half the journey towards realisation has already
been completed.
The position of the Manipūra Chakra is in the middle of the abdomen behind the navel;
this is why it is also known as the Navel Centre. More precisely speaking, its area of
influence radiates out about 7cm above and below the navel. Its counterpart in the body
is the Solar Plexus.
The Manipūra Chakra is the “City of Jewels” in which we find the pearls of clarity,
wisdom, self-confidence and wellbeing. Their lustre radiates down to the lower Chakras
as well as up to the Heart Centre (Anāhata Chakra). The feelings of love and happiness
that we feel in our heart actually originate in the Manipūra Chakra and rise from there
to the Anāhata Chakra. The positive radiance emanating from the Manipūra Chakra also
purifies the Svādhishthāna and Mūlādhāra Chakras and their qualities.
Passion becomes pure selfless love; through the light of wisdom, prejudice and aversion
change to respect and understanding; and envy and insatiable greed change to goodwill
and healthy moderation. With the gaining of self-confidence, pride and jealousy change
to modesty and generosity, ignorance changes into clarity, and laziness into focussed,
consistent effort.
As already said for the Mūlādhāra and Svādhishthāna Chakras, the simultaneous
activation of the Āgyā Chakra (Eyebrow Centre) is a great help on the spiritual path.
This is also the case here. The beneficial qualities of the Manipūra Chakra can only reach
perfection in conjunction with the Āgyā Chakra, because when we depend only on the
inspiration of one of them we can easily become confused.
Decisions that are based only upon the Manipūra Chakra, the so-called “gut-feelings”,
are often intuitively correct, but can be distorted by strong emotions and therefore be
“irrational”. And judgements based only on intellect lack complete and integrated
vision. Therefore both Chakras are important for clarity of purpose; with the “right
feeling” of the Manipūra Chakra being guided and examined by “Viveka”
(discrimination), a quality of the Āgyā Chakra.
Self-awareness and self-confidence are other pearls of the Manipūra Chakra. Until we
discover these pearls within us and raise them into the light we live in constant fear –
fear that we will not be loved, that we will be a failure, fear of becoming ill, of dying, etc.
Many of our fears are produced by blockages in the Manipūra Chakra.
The Manipūra Chakra is closely connected to the psyche. Psychic problems frequently
give rise to digestive problems. For example, many people react to fear or stressful
situations with abdominal pain or diarrhoea.
The Tattva (element) of the Manipūra Chakra is TEJAS (fire), and therefore this Chakra
is also known as the Fire or Sun Centre. The Fire Element manifests within the body as
body heat. The Manipūra Chakra controls our energy balance and supplies the digestive
organs with energy. When it fans and regulates the “digestive fire” it also makes an
important contribution to a stable and healthy constitution.
The Manipūra Chakra is also described as the “Cosmic Door” because it provides an
entry for numerous astral powers. It is the centre of the HARA , a power centre or
“Lion’s Centre” that bestows upon us balance, stability, strength and activity. It works as
an energy transformer that converts and supplies the body with the cosmic energy
(Prāna) that is absorbed with our food.
On the physical level the function of this Chakra is similar to that of a fireplace. When
we put wood into the grate the flames are fed; but when the wood is almost gone the fire
will gradually die. The “firewood” for our digestive fire (Jatharāgni) is the food that we
eat. Foods that have a strong, positive vibration are grains, nuts, fruit and vegetables. So
just as bad wood does not burn well, food of a lesser quality also generates less power
and poorer health; and “heated” reactions such as rage, anger and aggression also draw
energy from the Manipūra Chakra and as a result weaken it.
A good fireplace will provide heat for a long time without constantly having to put on
more wood; but a badly functioning fireplace does not heat as well and will cool down as
soon as the fuel begins to run low. When the energy of our food is not properly
absorbed, utilised and distributed in the Manipūra Chakra we feel tired, weak and ill,
but with an active Manipūra Chakra the body is provided with sufficient energy, even if
we have only eaten or slept a little. This is why the Manipūra Chakra is the most
important energy centre for our physical well-being.
An imbalance or blockage in the Manipūra Chakra paralyses and destroys our energy
and triggers diverse physical and psychic problems. If we are unable to think clearly, to
express our thoughts and feelings, or if our mind is foggy there is often a disturbance in
the Manipūra Chakra. Numerous complaints such as Diabetes, skin diseases, cardio-
vascular diseases, Gout, Arthritis, rheumatic diseases, many types of migraines, allergies
and many more can trace their origin back to a lack of energy within the Manipūra
Chakra and a badly functioning digestive system.
It is tremendously important for both our physical and mental health that we consume
healthy, energy giving food that has a pure, positive vibration. Before we eat we should
find out where the food has come from and what qualities it contains. It is not only the
nutrients that are important but also the subtle vibrations of the food, which have a
marked effect on the body, mind and our spiritual energy. These vibrations can
considerably alter our physical wellbeing, our thoughts, feelings and vitality. A basic
question we should put to ourselves is: “Is the food we are eating connected with the
pain, suffering or death of any living being?”
Daily, hundreds of thousands of animals are cruelly slaughtered for consumption. Apart
from the fact that meat is detrimental for our physical health it is extremely harmful for
our consciousness and has serious karmic consequences. Just as they are still doing
today, Yogis have been warning people for thousands of years about the karmic
consequences of killing animals, and also the danger to their health caused by the
consumption of meat (a fact which nowadays is undeniable, with the spreading of
animal diseases such as BSE, Foot and Mouth Disease, Swine Fever, etc., and also the
feeding of antibiotics and hormones to animals).
Together with the meat that we consume we absorb the vibration of the fear of death,
the pain and the despair of the animal. This fear sinks into the subconscious and comes
to light again in our dreams and meditation. How subtly the food works can be seen in
the following story:
A Yogi lived in a little hut outside a village and each day the villagers provided him
with a meal. In the village lived a thief who also wanted to gain the blessings of the
Yogi, so one day he went and offered the Yogi a meal. But the Yogi refused to accept
anything from him. Hurt, the thief left and changed his plan. He then instructed the
owner of a café to prepare and deliver a midday meal to the Yogi, for which he paid.
The owner carried out the instructions and the Yogi ate the meal not suspecting that
the thief had paid for it.
During his evening meditation a very peculiar thought suddenly arose in the mind of
the Yogi. He had a compulsive desire to acquire the gold statue of Krishna from the
temple. The longing for it was so strong that in the middle of the night he crept into the
temple and stole the statue of Lord Krishna. But he was observed by the guard who
immediately ran into the village and sounded the alarm.
The Yogi ran as quickly as he could down towards the river with the golden Krishna
under his arm. He jumped into the water – and then abruptly stopped. The cold water
had brought clarity to his confused thoughts and he became conscious of just what he
had done, and of the awkward situation he now found himself in as the villagers
approached him shouting angrily.
With great presence of mind the Yogi decided on a ruse. He acted as though he were
performing a Pūjā . As his pursuers approached they saw what appeared to be a ritual
bathing of the form of Krishna with the Yogi chanting Mantras. This calmed them
down and afterwards they returned with the Yogi to re-instal the statue in its rightful
place.
It was completely incomprehensible to the Yogi how his mind was able to have become
so confused. Then it occurred to him to ask the man who had brought him his last
meal. He called him and questioned him about where the food had come from. This
person then admitted that the thief was the true donor of the meal. Now the Yogi was
clear about where the desire to steal had come from. The vibrations of the thoughts of
the thief were in the food and it was in this way that they had been transmitted to him.
To neutralise bad vibrations and influences that we are unaware of within our food it is
recommended that we say a prayer before eating. This transforms the subtle vibrations
of the food and has a harmonising influence on the Manipūra Chakra. But a prayer said
at the beginning of a meal still does not give us a “karmic licence”. It is unable to protect
us from harmful substances or from the karmic consequences that arise from the
consumption of meat, due to the slaughter, or from condoning the slaughter, of animals.
God is the Creator of all living beings, so how can He be happy when we destroy His
Creation?
This sequence of Mantras is a very beautiful prayer to repeat before eating:
OM ANNAPŪRNE SADĀPURNE SHANKARA PRĀNA-VALLABHE
GYĀNA-VAIRĀGYA-SIDDHĀRTHE BIKSHĀM DEHI CHA PĀRVĀTĪ
MĀTĀ CHA PĀRVATĪ DEVĪ PITĀ DEVO MAHESHWARAH
BĀNDHAVĀH SHIVA BHAKTĀSHCHA SVADESHO BHUVANATRAYAM
OM PŪRNAMIDAH PŪRNAMIDAM PŪRNAT PŪRNAMUDACHYATE
PŪRNASYA PŪRNAMĀDĀYA PŪRNAMEVĀVASHISHYATE
SHUBHAM KAROTI KALYĀNAM AROGYAM DHAN SAMPADĀH
SHATRU-BUDDHIR-VINĀSHĀYA DĪPA-JYOTIR-NAMO’STU TE
OM DĪP JYOTI PARABRAHMA DĪPAM SARVE MOHANAM
DĪPANAMSAJATESARVAMSANDHYĀ DĪPAMSARVASATYAM
OM BRAHMĀ’RPANAM BRAHMA HAVIR BRAHMĀGNAU BRAHMANĀ HUTAM
BRAHMAIVA TENA GANTAVYAM BRAHMA-KARMA-SAMĀDHINĀ
OM SHĀNTIH SHĀNTIH SHĀNTIH
OM NAMAH PĀRVATĪ PATAYE, HARA HARA MAHĀDEVA HARA
The fire of the Manipūra Chakra is a sacred power. It is the flame of life into which the
Yogi sacrifices not only his food, but also his conscious breathing (Prānāyāma). When
we understand that the taking of food and oxygen are acts of giving not taking, then
these activities acquire great spiritual significance.
There is one great disadvantage with the fire of the Manipūra Chakra. It is the duty and
characteristic (Dharma) of fire to burn everything indiscriminately. It does not care at
all whether it turns newspaper or banknotes into ash. Therefore, the nectar (Amrit),
which is produced by the Bindu Chakra and is capable of slowing down the aging
process and preserving our health and youthfulness, is burnt in the Manipūra Chakra
before this valuable “elixir of life” can be utilised.
The functioning of the Manipūra Chakra is closely connected to the Pancreas. A
displacement of the Pancreas is an important cause for an imbalance in the Manipūra
Chakra. If the Pancreas is in its correct position one can feel a slight pulse at the centre
of the navel; but sometimes the pulse can be felt further to the left or right, or a little
above or below the navel. Through this shift in position different disorders such as
headache, migraine, diarrhoea, abdominal pains, a lack of energy or feelings of anxiety
can occur.
For example: If the pulse is perceptible above and to the left of the navel, respiratory
problems can arise; if it is to the left of the navel it can be the cause of emotional
problems; to the right it can produce energy blockages; and to the right and below the
navel, digestive disorders can occur. However, there are some exercises that can correct
the positioning of the Pancreas, and in this way the flow of energy in the Manipūra
Chakra can again be brought back into balance. As a result the symptoms in many cases
improve rapidly.
A symbol of the Manipūra Chakra is the ten-petalled Lotus blossom. The petals
represent the ten Prānas (currents and energy vibrations) that are regulated by the
Manipūra Chakra. Prāna has two meanings: Firstly, it is the all-pervading energy that
fills the entire Universe – the Cosmic Mother who nourishes our soul . Prānic energy
streams through all objects and all living beings and is “coloured” by their qualities. The
second meaning of Prāna is “God”, or the “Self”.
Here we are talking about Prāna in the first sense – life force, vitality, that we absorb
with the oxygen that we breathe and the food that we eat. The ten Prānas are divided
into five Prāna-Vāyus and five Upa Prānas. They regulate the five Karma Indriyas (the
organs of action) and the five Gyāna Indriyas (the organs of knowledge, or perception),
which together are responsible for other important life-supporting functions.
The five Prāna Vayus are: PRĀNA, APĀNA, UDĀNA, SAMĀNA and VYĀNA. Prāna is
responsible for inhalation, Apāna for exhalation, Udāna for ingestion of food, Samāna
for digestion and Vyāna for circulation and nervous system. The five Upa Prānas are:
NĀGA, KŪRMA, DEVADATTA, KRIKALA and DHANANJAYA. Nāga controls the
function of burping, Kūrma the movement of the eyelids, Devadatta yawning, Krikala
sneezing and Dhananjaya nourishes and strengthens the body and stabilises the
function of the organs.
As the ten Prānas radiate through the whole body it is understandable just how
important a strong and harmonious Manipūra Chakra is for all the functions within the
body.
There are two basic functions within the body - reception of energy (Prāna) and
elimination of waste (Apāna). The energies of Prāna and Apāna meet at the Manipūra
Chakra. They represent the two basic functions of giving and taking, expansion and
contraction, assimilation and elimination. Both forces should be able to function freely;
disturbances or blockages lead to illness and, in extreme cases, even to death.
Prāna is the “receiving power” that enables and controls the supply of energy to the
body. Its seat is in the upper body. Through this Prāna we receive oxygen, which is
essential for life, and the life force that exists within the air we breathe.
Apāna is the “eliminating power” that brings about detoxification through excretion,
secretion and exhalation. Its seat is in the lower abdomen. If Apāna Vāyu cannot flow
freely then it results in toxicity within the body. Illnesses or diseases that affect the
lower abdomen, intestines, kidneys, urinary tract, legs, etc., result from a disturbance of
Apāna Vāyu.
Prāna and Apāna not only have a physical but also a very important spiritual function.
Through certain advanced Yoga techniques (Kriyās) the energy currents of Prāna and
Apāna can be united in the Manipūra Chakra and guided into the Sushumnā Nādī
(Central Nervous System). When this occurs the Kundalinī energy rises to the Sahasrāra
Chakra and the meditator experiences the state of Samādhi, supreme consciousness.
But this Prānic energy is also influenced by our own mental radiation, by our individual
qualities, feelings and thoughts. For as long as the Prānic energy remains polluted and
encumbered by karmic “waste” it is not possible for the energy to rise and unite with the
divine.
The animal symbol of the Manipūra Chakra is the RAM, a fiery and lively animal. The
animal symbol of a Chakra indicates that at this particular stage of development we are
still connected to nature. As the development of the embryo within the mother’s womb
indicates, we carry the genetic makeup of plants as well as animal and human life within
us and must therefore constantly make allowance for these qualities and aspects of
consciousness that form our evolutionary base.
Another symbol of the Manipūra Chakra is an inverted TRIANGLE. This symbol is also
encountered in the Mūlādhāra Chakra. The downward pointing tip of the triangle
symbolises the origin, and the upward spreading sides of the triangle indicate growth
and development. The triangle is also a symbol for the flame of the Manipūra Chakra
that expands and rises upwards.
VISHNU and LAKSHMĪ are the divinities that reside in the Manipūra Chakra. Lakshmī
is the goddess of wealth and prosperity. This does not refer only to the material, but
primarily to health and spiritual prosperity. Health and a cheerful nature are very
valuable possessions that make our life successful and happy. Lakshmī is the “celestial
counterpart” of Māyā. Her gifts are perfect and constant happiness. Lakshmī symbolises
the rising spiritual energy, whereas Māyā diverts the consciousness towards the
material.
Here Vishnu personifies the progression towards human consciousness, spiritual growth
and creativity. In mythology Lord Vishnu rests in the middle of an infinite ocean on the
coiled up body of a thousand-headed snake (Sheshanāga), and the snake carries the
earth on its heads. As soon as the snake moves its heads a little an earthquake occurs.
From Vishnu’s navel a Lotus grows upwards, and from its opening petals Lord Brahmā,
the creator of the world, appears.
What does this mythological image say to us?
First we will examine the significance of the world resting on the snake’s heads. Shesha
means thousand, but also “the rest”, what is left over. When diversity is removed, there
remains only unity – Truth (Satya). The earth, which is the basis of our existence, is
therefore based on the one divine truth and reality. When this foundation of our
existence begins to shake, it means that if we fall from unity into duality, a “trembling”
of our consciousness occurs and we lose the inner peace and harmony with our Self and
creation.
As Kundalinī (Serpent Power), the world-snake also represents the Mūlādhāra Chakra
upon which our consciousness and personality are founded.
In the Shastras it is said that the first movement (Sphurana) that led to the creation of
the Universe came from Lord Vishnu. Therefore the Lotus that grows from Lord
Vishnu’s navel centre – the Manipūra Chakra – symbolises the primal sound OM from
which creation began. Therefore the Lord of Creation, Brahmā, is found here.
The element of the Manipūra Chakra is fire, a symbol for activity and creativity. So in
this archetype of creation we find all the elements – Earth, Water, Fire, Air (Sound) and
Space.
Recapitulating briefly on our journey through the Chakras up till now: The divinity of
the Mūlādhāra Chakra is Pashupati Shiva who accompanies evolution from animal
consciousness to the beginning of human consciousness. In the Svadhishthāna Chakra
we encounter Brahmā who awakens Buddhi (intellect) and Viveka (reason) within
humans. And Lord Vishnu symbolises the human consciousness purified of animal
qualities, which has its beginning in the Manipūra Chakra.
In the Hindu trinity Lord Vishnu is the protector. Just as a mother protects and
nourishes her child, the Manipūra Chakra safeguards and supports our life by
distributing the energy that we take in through eating, drinking and breathing.
The colour of the Manipūra Chakra is YELLOW-ORANGE and its radiation is GREEN,
the complimentary colour of red. It has the colour of a pure flame that gives light and
energy and removes all pollutants.
On one hand, “fire” means aggression, passion, inner heat and restlessness – and on the
other hand it means purification and refinement. In the Manipūra Chakra we have the
unique opportunity to free ourselves once and for all of bad qualities and habits. When
we consign our doubts and weaknesses, such as anger and envy, to the fire of the
Manipūra it burns them to ash on the spot. Therefore we should not guide the energy of
such emotions to the head or the heart where it causes blockages, tension and pain, but
to our inner fireplace.
Mahāprabhujī says in one Bhajan:
Ignite the fire of the Manipūra and throw all your doubts and ignorance into this fire.
And in another Bhajan, Mahāprabhujī sings of the inner fire of the Manipūra Chakra:
Oh Yogis, why do you kindle a fire in the jungle?
My fire burns without wood and generates no smoke.
It is the inner fire that glows through Prāna Shakti.
In the middle of this fire flows the Holy Ganges,
In which Yogis refresh themselves.
Here, fire stands for the Pingalā Nādī and the Ganges for the Idā Nādī , the nerve
channels which run along the right and left sides of the body. The Pingalā Nādī is
activated through the breath in the right nostril. Its energy is warming like the light of
the sun. Idā Nādī is activated through the breath in the left nostril. Its radiation is like
that of the soft and cool light of the moon.
Also in the same Bhajan it further says:
The voices of these Yogis ring out with beauty and purity
In harmony with the rhythm of eternity.
This rhythm is NĀDA, the pulse beat of the Universe that we are able to feel in the navel
and perceive as a subtle sound in meditation. Another basic rhythm that resounds
within us is SO HAM – “That I am”. It is the call of the soul that we are able to perceive
in deep meditation.
Nāda (sound, vibration) is the foundation stone of the Universe. As Nāda is compressed
the subtle and gross elements are formed. The resonance of its vibration pulsates within
us as life force (Prāna).
The Bīja Mantra of the Manipūra Chakra is RAM. This sound developed from the
vibration caused by the meeting of the Nādīs in this centre. If we sing RAM for some
time and specifically allow the “R” to vibrate, we become conscious of a pleasant feeling
of warmth and the flow of energy.
The seat of words is in the Manipūra Chakra. This is demonstrated by the following
experiment: Place your thumb on your navel and say a word out loud. You will notice
that you feel the vibration of the sound first in the navel before it is discernable on your
lips. The sound begins in the navel, rises to the larynx, and manifests as sound from the
lips. Exercises that strengthen and harmonise the Manipūra Chakra are therefore also
beneficial for all types of speech impediments.
Mahāprabhujī said:
“While your hands work carry God’s name on your lips.” and “Allow your words to
flow like radiant pearls from your lips.”
The best word of all is God’s name, the Mantra. Therefore always practise your Mantra.
If you do not have a personal Mantra then mentally repeat OM SHĀNTI. OM is the
original sound of the divine and SHĀNTI means peace. You will experience how this
vibration fills your inner being with harmony, strength and peace, and through this your
attitude to the external world and your fellow beings will change for the better.
In Buddhism there is a much-recited Mantra – OM MANI PADME HUM . This Mantra
means: “My adoration to the Lotus Feet of the Master” or “My adoration to the Master
of the Jewelled City”. It also says: “I am the jewel in the Lotus – my Self carries all these
jewels as divine qualities within”. The Lotus, as the symbol for beauty, clarity, wisdom,
bliss and spiritual awakening, corresponds precisely to the qualities of the Manipūra
Chakra. This is why the vibration of the Mantra, OM MANI PADME HUM, influences
this Chakra particularly and frees us from inner problems and complexes.
Those who pray, meditate and repeat their Mantra daily are blessed. Through effort,
knowledge, trust in God and the blessing of the Master (Guru Kripā) everything turns
around for the better. Choose God as your constant companion on your journey through
life while you allow God’s name to constantly resonate within you. Those who feel God
within live in eternal joy and never feel sad or abandoned.
At the beginning of your meditation always concentrate firstly on the Manipūra Chakra.
If this energy centre is relaxed then the Mūlādhāra Chakra and Svādhishthāna Chakra
will also automatically relax. Then the energy can flow upwards unhindered, streaming
outwards and upwards to the heart. Through this you experience a happy and deep
meditation.
When the energy flows harmoniously within the Manipūra Chakra a feeling of total
wellbeing develops within us; and when we feel well everything goes smoothly. This
feeling of wellbeing permeates the entire body, mind and psyche and is therefore an
important prerequisite for our health and ongoing spiritual development.

Anāhata Chakra
Anāhata Nāda = unlimited, infinite sound

The Anāhata Chakra is one of the most beautiful and richest Chakras, and invites us to
dwell longer in its inexhaustible treasures of delightful feelings and experiences. It is
located in the region of the heart, in the centre of the chest, and this is why it is also
known as the Heart Centre. And it is not without reason that the heart is regarded as the
symbol of love, for the Anāhata Chakra is the seat of love.
Just as love is infinite, so also is the Anāhata Chakra. And the extent of the radiance of
the Anāhata Chakra depends upon the depths of our relationships. When our heart
opens to divine love, our love becomes infinite. We find numerous sayings in general use
about the boundless nature of the Anāhata Chakra: “To have a big heart”, “a heart as
deep as the ocean” and “to have a place in the heart for everyone”.
Saying “I love you and always think about you” with the intellect only are merely empty
words. To really send loving feelings to someone we must open the Heart Chakra and
allow love and light to radiate from our inner Self.
The following event is described in the Rāmāyana :
Hanuman, the great devotee of Lord Rāma, often told people that Lord
Rāma and his beloved wife, Sītā, sat enthroned in his heart. When someone
made some sceptical and derisive comments about this he was hurt by these
doubts and exclaimed: “I can prove that I am speaking the truth!” And with
that he seized his chest with both hands and pulled it open – and there,
within his heart, the living images of Rāma and Sītā were truly to be seen.
The Anāhata Chakra is our inner temple in which the divine Ātmā, “the flame of life”,
resides. Self-Realisation, also known as God-Realisation, involves the recognition of our
own Self, the Ātmā. To show that something belongs to us or concerns us we
spontaneously point to the centre of the chest, the site of the Anāhata Chakra. No-one
points to the head, the stomach or any other part of the body. This shows clearly that we
spontaneously identify ourselves with the Ātmā within the heart centre.
In the Chandogya Upanishad it is written:
“In the centre of the body there is a little shrine surrounded by a wall with eleven
doors. Hidden within the shrine a Lotus blossoms, and within this there is a tiny, little
room.”
What does this tiny room in the heart of the Lotus mean? It is the Ātmā, our true Self.
The Ātmā is a part of God. It is pure, unchanging, Infinite Consciousness. It is Eternal,
Unborn and Immortal, and exists in every living being. Just as the whole tree is already
contained and present within a seed, the essence of the entire cosmos exists in the
centre of the Heart Chakra. Admittedly, we are unable to see it – even if the heart is
dissected and examined under a microscope we are unable to track down this “tiny room
within the Lotus of the heart”.
The Jīvātmā lives joyfully in the liberated feeling of divine love and heavenly bliss when
it has found its way to its true Self in the Anāhata Chakra. Bhakti Yogis, especially, who
follow the path of devotion to God, linger here for a very long time. In the infinite space
of the heart they are constantly discovering something new, fascinating and attractive.
But the Heart Chakra is not the final goal. That is why it is necessary to continue along
the path towards knowledge of God and God-Realisation in accordance with the
teachings of Gyāna Yoga.
During a journey by rail we travel through different landscapes. We enjoy the scenes of
lovely villages, woods, meadows, mountains and lakes – but we let them pass us by
without stopping because we want to reach our goal. And in exactly the same way we
should continue our journey through the Chakras and regard the Anāhata Chakra as one
station only out of many along the way, without allowing the delightful feelings, visions
and fantasies that we meet here to stop us.
Anāhata means “infinite” and “continuous”. In the Anāhata Chakra we hear Anāhata
Nāda, the constant, fundamental sound of the Universe, the eternal vibration of the Self.
Its sound is SO HAM – “That I am, I am That”. We perceive it as a subtle rhythmic
melody similar to a heartbeat, but much softer and more wonderful.
The poet, Srī Kabīrdās, was inspired by this melody within the heart to write the
following verse:
“The flute of the infinite is played without ending, and its sound is love.
When love renounces all boundaries it arrives at the truth.”
To perceive the sound of the Self, unbroken contemplation connected with very fine
conscious awareness is essential. We are able to experience this when we are conscious
of the Mantra SO HAM day and night without interruption. With every breath, therefore
at least 21,000 times in 24 hours, the sound of SO HAM resounds within us. The stream
of the breath produces the sound SO with the inhalation and HAM with the exhalation.
But if we lose contact for just one breath the sound of the Anāhata again disappears.
On one hand we experience delightful, happy feelings in the Anāhata Chakra, but on the
other hand it is extremely easy to become unbalanced in this Chakra. If the mind and
consciousness are not pure, misleading thoughts and feelings, fixed ideas and complexes
that affect us physically and psychically arise in the Anāhata Chakra. Deep in the hear
we come across numerous unprocessed experiences and Karmas from the past, which
are resting in the subconscious.
All of us carry deep and painful wounds of disappointment within ourselves. Spiritual
wounds are far more difficult to heal than physical ones. They can easily be ripped open
again and drag us down into a whirlpool of emotions. In such a situation it is best to
withdraw from the external world for a short while and reflect inwardly. In this way we
can gather fresh strength, and with the help of Gyāna (wisdom) again find inner
balance.
The more the Heart Centre opens, the more strongly and deeply we feel the spiritual
pain – but we can rest assured that it will finally dissolve in the light of love and wisdom.
Therefore we should not forget to keep the door of our heart open. Because when we
keep the heart closed for fear of further injuries, we simultaneously block our feelings
and prevent them from being assimilated or expressed.
This is why the Āgyā Chakra should be developed hand in hand with the Anāhata
Chakra so that emerging feelings can be analysed and controlled by Viveka
(discrimination) and Buddhi (intellect) – not by harsh criticism or reproaches but with
loving understanding and insight, which heal and resolve. In the Anāhata Chakra we are
able to expand our feelings into infinity, but in the Āgyā Chakra we raise them to a
higher level of consciousness.
To open the Anāhata Chakra in the spiritual sense means the realisation of all-
embracing divine love, free from the capriciousness of worldly emotions.
When the life force flows within us unhindered and harmoniously, we feel light-hearted
and happy. Happiness means to be in complete balance. When we are free of fear and
tension the Heart Chakra opens and imparts pleasant feelings and inner strength. This
strength heals the inner wounds and allows us to forget the pain and unpleasantness of
the past.
But, unfortunately, this feeling of happiness is transitory. It relates only to the physical
and psychic levels. We do, in fact, experience Ānanda (bliss), but still lack Sat (truth,
reality) and Chit (consciousness) . In the heart we are able to perceive our inner reality
and the beauty of the Self, but we are unable to maintain this state permanently. In
these fleeting moments of bliss we are always conscious that we still have not reached
our goal. However, we should not be disheartened as the day will certainly come when
we will be permanently established in the divine Self, then we can never again be
frightened or hurt.
In the Bhagavad Gita Lord Krishna says (2/58):
“A Yogi has the senses under control and is able to withdraw or externalise them at
will just as a tortoise is able to extend or withdraw its limbs.”
To fulfil their duties within the world Yogis turn their attention to worldly matters. But
if they want to get in touch with their true Self they withdraw their attention within.
They do not identify with the body, the thoughts or the feelings, and this is why they
remain inwardly untouched by the disappointments and hurts of the world.
Two specific problems that we encounter in the Anāhata Chakra are worldly attachment
and dependency. Often we feel we are tied to someone but are not necessarily happy
about the relationship. A communal bond can be found everywhere in nature and is
important for the maintenance of social order. But if we
have fulfilled our duties in life and are still unable to release ourselves from the constant
worry of family and possessions, this indicates a false sense of attachment. And, apart
from the ego, this is one of the biggest hurdles on the spiritual path.
How can we recognise whether our feelings express dependency or genuine love? There
is a very simple test for this:

 Love brings joy, not sadness

 Love shows understanding and provokes no arguments.
 Love provides security and makes no demands.
 Love grants freedom and knows no jealousy.

Just like self-interested affection, feelings of resentment and revenge are also types of
attachment that bind us. The body dies but the attachment does not disappear and
binds us for several lifetimes. The cause of all problems is MAMATĀ , attached to
“mine”. Mamatā is a strong, binding force that pulls us towards our desires and
expectations. Mamatā clings to us like a leech and sucks out our spiritual power. Its
companions are ĀSHĀ (hope/expectation) and TRISHNĀ (“thirst” – desire,longing).
For as long as these exist within us we are unable to reach our goal. The following story
shows this clearly:
A Master once approached a farmer to remind him of his true duty in life. He said to
him: “Now that your son is grown and has taken over the work on the farm, it is time
for you to dedicate your life to your spiritual perfection.” But the farmer, who clung
firmly to his family and possessions, replied. “It is still far too soon. I want to wait until
my son is married and has an heir, and then I will come to you Master.”
Several years later the Master visited the farmer again. In the meantime several
grandchildren had been born so the Master said: “Now your house and farm are
secure you can come with me.” But as before the farmer vehemently declined, saying:
“Do you not see that they need me? Who will look after my grandchildren when the
young ones are working in the fields?” So the Master left alone again.
Shortly afterwards the farmer died and because of his strong attachment to his family
he was born again as a calf on his own farm and grew into a strong bull that was used
by the young farmer for cultivating the fields. When the Master visited the village
again he recognised the farmer in animal form and again offered to take him with
him. But as always the farmer was not ready for this. “What would my son do without
me? He has bought a new field and has no other draught animal.”
Exhausted by the hard work he died after a few years and, in turn, was born again on
his former farm, but this time as a dog. Vigilantly he made his rounds about the estate.
However, when he wanted to come closer to his grandchildren he was chased away by
his own son, who even threw stones at him although he was treated well by his family
in all other ways. He was still unable to overcome his attachment and go with the
Master when he again visited the village. “Who would guard the house if I went?” he
worried. “It would be an easy target for riff-raff and thieves.”
And so it went. Year after year the Master called on the farmer who, because of his
attachment continued to sink to lower and lower levels of consciousness over several
lifetimes. He became a snake and finally a worm that eked out its existence in the
cowshed of his former farm. Still undisturbed by these external transformations his
inner attachment to his relatives and his farm remained, preventing him from
following the Master and going towards God.
One Master was in the habit of repeating only two words in his Satsang – Cut and Unite.
In this way he expressed that we must first sever our old habitual worldly relationships
to be able to unite with God. Just as seeds die in the earth in order to germinate, we
must first give up and detach from everything in order to reach our goal.
Dependency is the cause of most ills. From dependency arise expectations and demands,
and these in turn give rise to anger. We become angry if someone refuses us something
that we wanted or if something that we depend upon is taken away. If we do not purge
ourselves of these impure stirrings of emotion that originate in the lower Chakras, we
can again lose everything that we have gained through spiritual striving and the grace of
the Guru, as the following parable shows:
In the jungle lived a Yogi who possessed many Siddhis, and in his hut there lived a little
mouse that he spoilt daily with small titbits. One day the mouse lamented: “Master, I
am so unhappy.” “What makes you unhappy, little mouse?” asked the Master. “I am
scared of the cat that prowls around your hut,” squeaked the mouse. The Master said:
“You need not live in fear any longer, I will turn you into a dog.” But one day the dog
ran to the Yogi barking and trembling in agitation. “Master, I am terribly afraid
because there is a gigantic tiger roaming the woods.” “I will change you into a lion,”
decided the Master, “then you need not fear the tiger any more.”
So through the grace of the Master a small mouse became a mighty lion. One day the
Yogi kicked a stone and sustained a small wound. Without thinking of it again he lay
down in the evening and went to sleep. Attracted by the smell of the blood the lion
approached and licked the open wound of the Yogi. The Yogi went to pull the foot
closer but the lion held it firmly with his paw, growling, and a dangerous gleam shone
in his eyes. He forgot everything the Master had done for him, that his greatness and
power had been given by the Master. The predatory instinct gained the upper hand.
The Master recognised this, and with a movement of his hand changed the lion back
into the little mouse he had once been.
The most important renunciation is inner renunciation (Vairāgya). Ahead of everything
else renounce your negative qualities and harmful habits, and remove the stumbling
blocks of ego, greed, quarrelsomeness and hostility that lie on your inner journey.
The greatest inner obstacles that block us and do not allow us to make any progress,
stem from the unconscious, and therefore preclude a rational approach. An effective and
helpful technique to bring light into the hidden crevices of our psyche is offered by “Self-
Inquiry Meditation” contained in the system “Yoga in Daily Life”.
Letting go is very difficult for us all. It gives rise to fear and defensiveness within us
because we are dependent upon our habits even if they harm us or cause pain. We
believe that we will lose our identity, our purpose in life, but the exact opposite is the
case.

 Vairāgya liberates us from fear and sorrow

 Vairāgya means to love all
 Vairāgya is love.

We find a Lotus with twelve petals in the Anāhata Chakra. The petals represent the five
Prānas and the five Upa Prānas (or expressed another way – the five Gyāna Indriyas and
the five Karma Indriyas ), together with Manas and Buddhi. In this context Manas
denotes the disposition and Buddhi the intellectual capacity.
The twelve petals also depict the twelve most important qualities that we are able to
develop in the heart centre:
Joy, peace, love, harmony, bliss, clarity, purity, compassion, understanding,
forgiveness, patience and kindness.
To live with an open, loving heart means to awaken and cultivate these twelve qualities.
When we sprinkle the Lotus of the Anāhata Chakra with the water of Bhakti (devotion)
these twelve petals blossom into the celestial flower of Universal love, the fragrance of
which delights everyone.
The Anāhata Chakra is also known as CHINTĀ MANI because it bestows upon us the
gift of expressing our thoughts and feelings in touching words, pictures or melodies.
When we are in the Anāhata Chakra our perceptions become finer and more
comprehensive. Artistic talents and creative abilities, through which we are able to
touch the hearts of others, are awakened within us. These rediscovered treasures
awaken infinite love and the desire to open to and communicate with others. Poetry,
stories, pictures and sounds that we create from the heart allow the most beautiful
chords to be struck within people. This is because love, the language of the heart and the
call of God, manifests within them.
Those who call upon God long for truth, love and bliss. Even if the artist still has not
realised God, the inner veil is lifted for a short time and other spheres are revealed
through the artist’s vision and intuition. This gift is bestowed by the awakening of the
Anāhata Chakra. Those who are able to realise their artistic talent are blessed and
inwardly rich; and with the inspiration and creativity comes Ānanda, inner fulfilment
and peace of mind. Countless works of art testify to the fact that people who have
opened their Anāhata Chakra are able to accomplish marvellous things.
Everyone of us possesses artistic abilities that are able to enrich ourselves and others.
Whether you paint, draw, write, play a musical instrument or sing, all these open your
heart and allow you to feel the closeness and beauty of God.
The divinities of the Anāhata Chakra are SHIVA and SHAKTI . Shiva (or Purusha) is
pure consciousness that steers us towards goodness and the Supreme Self. Shakti (or
Prakriti) is the Divine power through which consciousness manifests.
The aspects of Purusha and Prakriti are also found in Sūrya Shakti (the power of the
sun) and Chandra Shakti (the power of the moon). Both flow in our Nādīs and have a
significant influence on our physical and psychic state of health. Prānāyāma is an
important and valuable practice for harmonising both these aspects. As explained in
previous chapters, breathing through the left nostril, which is connected to the moon
principle of the Idā Nādī, quietens the emotions, while breathing through the right
nostril, which relates to the sun principle of the Pingala Nādī, clarifies our
consciousness. Nādī Shodhana (Alternate Nostril Breathing) unites and harmonises
these two main Nādīs and brings the emotions and intellect into balance.
This regulation of the breath is an extremely beneficial technique, especially for the
Anāhata Chakra, because it is possible that here we will oscillate between clarity of
consciousness and emotional weakness for a long time. Painful memories continue to
rise from the heart. If our ego is unable to digest rejection and insult they will lie like
stones within us and we become “heavy of heart”.
But reflect on this: You can cry, torment yourself and be sad every day – but no-one
forces you!
The gland related to the Anāhata Chakra is the THYMUS GLAND. It is located between
the collarbones in the centre of the chest. If one taps this place lightly with the knuckles
a few times, it quietens nerves affected by excitement or stress and brings us back into
balance again.
When our emotions overwhelm us we should not act but wait until they have quietened
again. Emotions that are too strong and churn up the heart can blind our reason. It is
not rare that people have caused terrible wars in the belief that they are acting in the
name of love. We are all too aware of the atrocities that have been committed, and are
still being committed, “in the name of God”.
Resentment, desire, obsession, fanaticism and dependency are negative qualities that
also cause mischief in the Anāhata Chakra. Only when we have conquered these
qualities does the entrance to divine love open for us.
When the “waves become high” in the Anāhata Chakra we really feel as though we are
being shaken about like a boat in a storm-lashed sea. We need all of our power to stop
ourselves from sinking. In one of his Bhajans Mahāprabhujī compared the seeker with a
boatswain who gets into distress and calls despairingly to God:
Lord, how far away is the safe harbour?
The ocean seems endless to me, without direction or way
Dark clouds of ignorance envelop me
Storms of passion and anger allow the waves to rise higher
I have lost my way through greed and dependency.
Lord, help me to weather this storm safely!
Mahāprabhujī says: Your karmas shroud you like dark clouds,
It is impossible to flee from them.
Only the grace of the Gurudev can liberate you from them,
Just like the wind drives the clouds from the sky.
The animal symbol of the Anāhata Chakra is a black ANTELOPE. The antelope is fast
and powerful, and at the same time delicate and sensitive. With its refined senses it
senses danger well in advance. It is vigilant day and night, just as we should be on our
spiritual path – always attentive and careful.
In the Anāhata Chakra there are two more important symbols – a SIX-POINTED STAR
together with a NEW MOON. Both relate to the changeability we experience in this
Chakra.
The six-pointed star is formed by two intersecting triangles. The triangle with the tip
pointing upwards symbolises the energy (Shakti) that offers us the possibility of raising
our state of consciousness. The inverted triangle implies that we can also very easily slip
back into the lower Chakras again from the Heart Chakra. The triangles also highlight
the inner battle that takes place within the heart between spirituality and emotion.
When we purify our emotions we raise ourselves above earthly emotions and the
spiritual love that rises in the Anāhata Chakra is the first radiation of the Divine light
within us. But this enlightenment does not last because we still have to struggle with
contradictory inner tendencies until our spiritual feelings are strengthened sufficiently.
The moon grows daily until it finally becomes the radiant full moon. In the same way
our spiritual development is fostered by our daily practice until one day it achieves
perfection. And just as the Lunar phases influence nature and the tides, the feelings
within our heart are also subject to constant change; aggression and enthusiasm
alternating with kindness, helpfulness and consistency.
In much the same way as the narrow crescent of the new moon is virtually invisible in
the sky, our love for God exists within us unconsciously at all times, but our feelings of
love are primarily directed towards worldly things. Love for Māyā always leads to
disappointment, whereas love for God never disappoints. The more we steer our love
towards God, the more love flows towards us.
When we constantly guide our consciousness towards God, then one day there is no
longer anywhere that we do not see God. When the river flows into the ocean there is
neither river nor bank, only the endless ocean stretching in all directions. This is our
goal – unity with God.
The colour of the Anāhata Chakra is LIGHT BLUE. Blue means spirituality and unity. It
is the colour of the clear, cloudless sky, the reflection of purity and infinity. Also, the
colour of the flame of a candle is blue in the centre as it is not polluted by smoke. When
we purify the fire of the Manipūra its reflection in the Anāhata Chakra is also clear and
pure. Sometimes when we are meditating on the Anāhata Chakra we can perceive the
radiance from the glow of the Manipūra Chakra as a yellowish-orange colour.
The Tattva of the Anāhata Chakra is VĀYU, the air element. Air forms the basis for
movement and expansion and symbolises the breadth and boundlessness of the heart,
within which our consciousness is able to expand without restriction. Vāyu is connected
physically to the sense of touch and the skin (the organ of touch), and emotionally to the
level of feelings. When the heart is touched it can give us a feeling of becoming lost in an
ocean of emotions or sinking into our feelings.
When air is in motion it develops an immense power. Storms can even uproot strong
trees and destroy whole houses. Infinite power also exists within the Anāhata Chakra;
and it can be utilised positively or negatively. Just like a raging storm, anger and fury
can devastate everything positive and beautiful that we have built in our lives; but the
power of love is capable of achieving miracles and moving mountains.
The most important and most beautiful quality of the Anāhata Chakra is BHAKTI.
Bhakti means love and devotion. Love and devotion manifest as understanding,
acceptance, forgiveness, compassion and helpfulness. If all people developed these
qualities there would be no further arguments or wars. Satya Yuga, the age of truth and
purity (the “golden age”) where harmony, love and consideration reign supreme
everywhere, would again begin. But at present we are a long way from this – often we
are not even able to establish peace within our own family.
The first step in self-realisation is to recognise your own Self in every living being.
Whoever has realised this feels the joy and the pain of others in the same way as their
own feelings. We would then avoid eating meat because we are aware of the suffering
and fear of the slaughtered animals in every piece of flesh.
When we are able to see God within ourselves and within all beings, when unlimited, all-
embracing love awakens within us and we experience the feelings of other living beings
just as we do our own, the Anāhata Chakra has fully awakened – like the Yogi in the
following story:
A Yogi was sitting beneath a tree absorbed in meditation when a small bird
sat on his knee. The Yogi opened his eyes and saw that the poor animal was
shaking from head to toe. “What are you so afraid of little bird?” asked the
Yogi. The little bird answered: “See that big falcon sitting over there, he
chased me here to kill me. In my need I have taken refuge with you and
implore you to save my life!” The Yogi assured the little bird he would
protect it and that it need no longer be afraid. Then the falcon approached
and addressed the Yogi: “I beg you, please give me my prey. It is already
several days since I have eaten, and with my last ounce of strength I
pursued this bird. If I cannot eat it then I will die.” The Yogi saw in front of
him two desperate living beings that had turned to him as their last hope.
He then took a knife and cut a piece of flesh from his own body
corresponding to the size of the little bird and threw it to the falcon. After
this the birds disappeared as suddenly as they had appeared and the wound
that the Yogi had inflicted upon himself through his compassion closed
without even leaving a scar. Then the Yogi realised that this had been a test
for him by God.
Only those who possess Santa Bhāva and Samdrishti , and selflessly serve all living
beings, can pass such a test. A Santa (a saint) is like a tree. A tree is not attached to those
who feed and water it. It allows everyone, people and animals alike, to rest in its shade.
It does not think badly of those who eat its fruit, nor bear ill-will towards those who
throw stones at it. Quite the opposite – it gives sweet fruit in return, and even gives
wood to those who fell it.
Love reveals itself in different ways: One kind of love is the worldly affection that we
give to our partner, children or friends. This love is important and beautiful. We need an
object for our love and until we are able to find this we feel restless and unfulfilled.
Fundamentally we are trying to find someone whom we are able to love, not someone
who loves us. Everyone wants to be able to give their love and feelings. When we lose a
loved one we feel deep sadness and pain within our heart. Sometimes we feel a pressure
on the heart, the reason for which no medical diagnosis can be given, as this feeling has
no physical cause. It is more a psychic blockage that impedes and interrupts the flow of
love from the heart.
The second kind of love is that of the Bhakta, the seeker of God. The Bhakta’s inner
state, which is that of one who has had enough of worldly desires, is quite similar. The
song of a Yogi meditating in the night illustrates this feeling:
The world is sleeping, but I am awake.
Oh my beloved Lord, I am waiting for you.
In the dark of the night two are not sleeping,
The Yogi and the Rogi (ill person).
That one who is awake attains that which is longed for;
But the Bhogi (worldly person) misses the opportunity.
There are two people who are unable to sleep. The Yogi is kept awake by the yearning for
God, and the ill person (Rogi) by pain. Only the “Bhogi”, the worldly person, sleeps
deeply and soundly in ignorance. That one who is awake finally obtains that for which
he is longing. The ill person finds release from pain, and the seeker finds God.
Paramhans Yogānanda expressed his extreme yearning for God in a beautiful song:
Door of my heart, open wide I keep for Thee.
Will Thou come, will Thou come, just for once come to me!
Will my days fly away without seeing Thee my Lord?
Night and day, night and day, I look for Thee night and day.
Open the door of your heart so wide that God has no chance of passing by! To those who
have such pure love for Him God will certainly come one day.
One time when the wife of Srī Tulsīdās was staying with her parents a sudden
insurmountable longing for her came over Tulsīdās. Even though it was the middle of
the night and a thunderstorm was raging he set out immediately with no thought for the
rigours of the journey. When he arrived, absolutely exhausted and drenched, she uttered
a sentence to her beloved that would alter his whole life in one stroke: “If you had
directed the power and love that it took for you to reach me towards God, the Almighty,
you would have attained realisation a long time ago.” Deeply affected, Tulsidas
henceforth withdrew from the world, meditated and devoted his whole life to God. He
attained God-Realisation, and whilst in a state of divine consciousness wrote his
greatest work, the Rāmāyāna, and many Bhajans showing people the way to true love
and to God.
Bhaktas seek a form of God to whom they can pray and direct their faith and their
devotion as a focal point for their love. Bhaktas are not content with the concept that
God is “everywhere” – no, they wish to see Him with their own eyes! And God, the
Almighty, who is love itself, fulfils the desire of His Bhaktas when He takes on a human
form and incarnates on earth.
In the Srī Vigyān Dīp Gītā Mahāprabhujī said:
“The elements are invisible and exist everywhere within the Universe
But to achieve anything they must take on a form.”
We can use the element of fire as an example. Fire slumbers invisibly in everything. But
with this “dormant” fire we can neither heat nor cook. It is only when it becomes visible
and “alive” in the form of flames that it is effective and useful. And this is how it is with
Nirguna and Saguna God. Nirguna God is, in fact, present everywhere, but we are
unable to approach Him or reach Him.
How can a prayer be effective if we speak aimlessly “into nothing”? Who can we turn to
for help and advice about the problems that we will inevitably encounter on our spiritual
path, but are unable to resolve? This is why we need the personal guidance of a Saguna
form of God – particularly in Kundalinī Yoga. And, more importantly, we also need an
object to which the love within our heart can flow. Otherwise the Kundalinī Shakti
remains blocked within the heart and our development is hindered.
A doctor can only heal while he is alive. A king only has power for as long as he lives.
Therefore, a living Master is also indispensible in transmitting the wisdom that is passed
from Master to Master according to ancient tradition. The Master gives instructions on
how to guide our Bhakti in prayer, mantra and meditation.
Occasionally, however, there are exceptions. Through the power of intense longing and
ardent prayer, a God-Realised soul or a divine incarnation can appear to us in astral
form and give the spiritual guidance for which we crave.
The third kind of love is all-encompassing divine love. God is love, and love is God.
Divine love has brought into life countless forms, and divine love sustains and guides
them on their journey through the Universe. The Divine Self is manifested and reflected
in the innumerable beings of Its creation so all may again finally unite with It.
The great saint, Rishi Nārāda, described the nine elements of Bhakti Yoga in his Bhakti
Sutras.
SATSANG – Good company.
To cultivate and maintain contact with people who speak of God and truth.
HARIKATHĀ – Stories about God.
To be inspired by the Holy Scriptures and the life stories of saints.
SHRADDHĀ – Faith.
To have faith in the Holy Scriptures and the Master, and to accept and take to heart
their words
and teachings.
ISHVARABHAJANA – To sing God’s praises.
To sing spiritual songs (Bhajans) which praise the glory of God.
MANTRA JAPA – Repetition of Mantra.
To inwardly repeat your Mantra at all times and under all circumstances.
SHAMA DAMA – Internal and External Control.
To be the Master of the senses and not allow temptation to overwhelm us.
To maintain discipline in thought, word and deed.
SĀNTO KA ADARA – To honour all Holy people.
To respect and honour all people who have dedicated their life to God, no matter to
which
religion they belong.
SANTOSHA – Contentment.
To be thankful for and content with everything that God gives.
ISHVARAPRANIDHĀNA – Devotion to God.
To love God with a pure heart, no egoistic expectations, and complete surrender to the
Divine.
When we introduce these principles of Bhakti Yoga into our life the love of God comes
into full bloom in our heart. When we feel God’s presence in prayer or meditation our
heart overflows with deep inner joy. Tears come because such a vast stream of love and
bliss pours forth from the small vessel of our heart, that it simply overflows with this
wonderful sensation. In English there is a very appropriate expression: “Fountain of
Joy”. This supreme state that fills the Anāhata Chakra with pure love and bliss is known
as BHĀVA SAMĀDHI. In this moment we experience our first union with God.
Even though this experience may be truly wonderful, do not lose yourself in this ocean
of beautiful feelings. Do not come to a standstill here, but rather continue to strive for
the real goal.
Mahāprabhujī teaches us:
“Love every being as much, if not more, than you love yourself.”
Care for and respect all livings beings, because God lives in everyone. When we carry
God within the consciousness of our heart we realise love as it relates to ourself and all
beings. No other power in the world is capable of opening our heart, only love! Give
love, give protection, even give yourself if it will help someone. Allow your energy to
flow; the more you give, the more you receive. When you work for others the Divine
Mother, nature, works for you and constantly supplies you with fresh energy. Use this
power for something meaningful and do not squander it. Pass on what you have already
realised and pray for that which is yet to be realised. Do not idle away your time, as life
flows by all too rapidly.
Srī Kabīrdās wrote in a poem:
“Life is like water in a cupped hand. Inevitably it escapes through your fingers and
soon your hand is empty. Every second you lose a valuable pearl of life, and you do not
know how long the string of pearls of your life is.”
Every second is a golden opportunity that never returns. With every second our life
becomes shorter. Time wasted is lost forever; but every tiny endeavour, every step, is
counted. With each heartbeat and each breath, try to think of God as love. We cannot
find God outside ourself, but only within through Bhakti and Gyāna. When we unite
knowledge, consciousness and love our life becomes successful. A person who looks for
God in the external world behaves like the lady in the following parable:
A man observed an old lady walking up and down outside her house with
eyes glued to the ground, obviously looking for something. He approached
her and asked if he could perhaps help her in some way. Gratefully she said
yes and explained that she had lost her sewing needle and was looking for
it. After they had both scoured the area for half an hour, the man finally
asked, “Grandmother, please try to remember where you lost the needle.”
“Oh, that I know very well,” she replied. “I dropped it on the floor inside my
house.” “Then, for heaven’s sake, why are we looking outside?” asked the
man, stunned. “Because it is too dark inside,” was the innocent response.
This story may seem ridiculous to us; but if we are honest, don’t we behave like this as
well? We are constantly looking for happiness in the external world, and often spend our
whole life chasing after love, recognition, acceptance, etc. When we look in the wrong
place we are unable to find fulfilment. Whereas if we go within we will find the
connection to our real, divine Self and everything that we have ever longed for in
abundance.
To live Yoga “in daily life” means to find and constantly maintain the connection to the
inner Self in each of our activities, 24 hours a day, and do everything with love and
careful consideration. When we live and work with the attitude of “Nāham Kartā,
Prabhu Dīp Kartā – I am not the doer, it is God who acts in me”, spiritual practice and
worldly activity merge into unity.
The Mantra of the Anāhata Chakra is YAM. It means to let go, to liberate, to give.
YAMA also refers to the five ethical principles of Rāja Yoga:
  AHIMSĀ – non-violence
 SATYA – truthfulness
 ASTEYA – not stealing
 BRAHMACHARYA – pure way of life
 APARIGRAHA – non-accumulation

To purify the consciousness and heart by adherence to these principles is a lifelong task,
as new situations will continue to arise. Through prayer, practising Mantra, Satsang and
singing Bhajans we are not only able to clear blockages in the Anāhata Chakra, but also
in the Manipūra Chakra and Vishuddhi Chakra. When energy is able to flow freely
through the heart again fear, annoyance, sadness and nervousness are “washed away”.

If possible avoid all influences that darken your consciousness. Every day we think and
do so much that is neither meaningful nor helpful for our own development nor for
anyone else’s. A large proportion of our feelings and thoughts pale into insignificance
just as spilt oil seeps into sand.
Purify your thoughts and feelings by reading inspirational and spiritual books and by
keeping company with people who talk about God and the truth. Any books or
discussions that broaden your knowledge and awaken your longing for God are valuable.
But bogus teachings and bad company can divert you from your path and lead you
astray.
The wisdom that we read or hear from others is valuable and definitely beneficial, but
we can only attain realisation through our own practice, experience and meditation. A
painted apple does not satisfy our hunger and reading recipes does not produce a meal.
Albert Einstein very aptly said: “A gram of practice has more value than a tonne of
theory”, and equally Yogis have always taught:
“YOGA KARMA SUKHOSHALAM” – Yoga becomes successful through
action”.
Give whatever you are able to give; and ensure that your existence is always helpful for
others. Repeat God’s name – your Mantra – and perform all your actions in God’s name.
When you stay connected to the Ātmā in your heart, the divine source of love within you
never dries up and your inner power never peters out.
MANTRA SHAKTI, the power that lies within our words, is an important power that we
can discover and awaken in the Anāhata Chakra. It attains perfection in AJAPĀ JAPA,
the spontaneous, constant flow of the Mantra. In Ajapā the Mantra runs at all times,
whether you are awake or asleep, without conscious repetition or mental recollection.
Through this we are able to establish an uninterrupted connection with God. Repeat
your Mantra until you feel God in your heart permanently. This allows your love for God
to grow even more. And through your love for God the yearning to see God is aroused,
until ultimately this longing finds fulfilment in union with Him.
Mahāprabhujī wrote about Ajapā Japa in a Bhajan:
Ajapā is the most excellent Mantra
Sing SO HAM and realise SAT-CHIT-ĀNANDA in your heart.
Through Ajapā the Antahkaranas are completely purified.
On the day you no longer need to practise Ajapā
You are victorious.
A story from the Rāmāyāna makes it clear what the perfection of Ajapā means:
When Rāma had freed his wife, Sītā, from the power of the demon king,
Rāvana, they were joyfully reunited and returned to Ayodhya. Hanuman,
the leader of the monkey army, also returned with them and stayed in the
royal palace. At one stage Rāma became aware that Sītā was jealous of
Hanuman because, instead of devoting his attention to her, Rāma only had
eyes for Hanuman. Hurting, Sītā thought that Rāma was so fascinated by
Hanuman that he noticed no-one else. Lord Rāma understood her thoughts
and instead of answering her, he bent forward and pulled a hair from
Hanuman’s body. He then held it to Sītā’s ear and she heard the Mantra
“Rām, Rām, Rām” resounding constantly from the hair. Then Rāma said:
“Do you understand now? It is not me who turns towards him, but he who
constantly pulls me towards him.”
Ajapā Japa penetrates body, mind and soul so that every cell of the body and every
stirring of the mind are filled with the sound of the Mantra.
It is also reported about Hanuman that to ensure his Ajapā Japa was never interrupted
even momentarily he would click RĀM – RĀM – RĀM with his fingers when he needed
to yawn. Even today in India one can still observe people such as Brahmins and Pandits
clicking their thumb and forefinger whilst yawning. This means that their Mantra is
consciously repeated in all situations.
How is it possible to recognise whether one has already realised Ajapā within oneself?
There is one infallible indicator – the attainment of SANKALPA SHAKTI.
Sankalpa Shakti indicates the perfection of Iccha Shakti (willpower). Through this
Siddhi (miraculous power) we are capable of generating such a strong energy with our
thoughts and wishes that they are realised within a short period of time. What Sankalpa
Shakti is capable of is illustrated in the following story:
Among numerous splendid fruit trees in a royal garden there stood a young
mango tree bearing its very first fruit. One day when the royal couple were
walking in the garden the queen caught sight of the lovely little tree and
expressed her desire to enjoy that first mango. The king gave her his royal
word on this and at once ordered the gardener to guard the tree day and
night. The gardener also placed a fine net over the branches to protect the
valuable fruit from damage as well as preventing outside access.
About a month later, when the mango was ripe, a young couple from the
kingdom were walking by the palace walls. The wife spotted the golden,
lustrous fruit beneath its protective net and turned pleadingly to her
husband: “It is said that a husband should fulfil his wife’s every wish; do
you see that beautiful mango – I am dying from the desire to enjoy it. The
husband possessed Sankalpa Shakti and so he merely stretched out his
hand and immediately the wished-for fruit lay upon it. Extremely pleased
his wife took the sweet fruit and ate it straight away.
The next day the king called the gardener and ordered him to bring the
promised first mango. Embarrassed, the gardener had to confess that it had
mysteriously vanished. Out of anger the king ordered that the mango thief
must be found. He assigned this search to his son and ordered that the
perpetrator of this heinous deed be executed immediately.
Because the man had taken the mango for his wife without any bad intent
he presented himself voluntarily to the prince when he heard of the king’s
command. He recounted to the prince the details of the story, of how he had
come to be in possession of the fruit without difficulty through his Sankalpa
Shakti. The prince felt a deep respect for this honest man and considered
how he could save him. He took himself off to his father, the king, and
reported that the perpetrator had been found. In the process he described
the supernatural ability possessed by the man, and how it could only be
advantageous to allow the man to teach him this extremely useful art before
the sentence was carried out.
Thereupon the king ordered that the man be brought to him and requested
that he teach him this skill. But no matter how much the king tried he could
not attain this remarkable power. At this point the prince said: “My father,
perhaps it is not possible for the teaching to be successful when you sit on
your throne and your teacher kneels before you on the floor. Water can
never flow up a mountain – that is against the law of nature. If you would
like to learn something you must step down from your high seat.”
At this the king descended from his throne and allowed the man to take his
place. The man then raised his hand and blessed the king; instantaneously
his power passed over to the king who then stretched out his hand and
wished for a fruit from the garden, and immediately it lay upon his hand.
Now that the king had got what he wanted he called the guard to take the
man to the place of execution. But once again the prince intervened:
“Father, think about this; doesn’t a person who kills his Master commit a
grievous sin?”
Here the king finally bowed before his teacher, granting him freedom and
showing him the appropriate honour and respect.
Sometime, somewhere in the cosmos each of our thoughts are realised, and through
certain Yoga techniques we are able to awaken the Sankalpa Shakti within and speed up
the fulfilment of our wishes. Our intentions gain a strong concentrated effect through
Sankalpa Shakti, and the effect of the Sankalpa begins immediately as thought is already
the first step towards realisation. But this does not mean that the goal had already been
attained. Depending upon what we have resolved to do, the goal can still be a long way
off and require a lot of effort. The path, however, has already been set, and the Sankalpa
Shakti now begins to steer our life in the appropriate direction. Therefore we should
consider very carefully what we wish for and be cautious about using a Sankalpa.
Mantra Anushthāna , in particular, strengthens Sankalpa Shakti, Mantra Shakti and
Ajapā Japa. Another effective practice is Yoga Nidrā (the sleep of a Yogi). With this deep
relaxation technique we reach a state of consciousness between waking and dreaming in
which our thoughts are immediately realised, and therefore our Sankalpa attains
fulfilment more rapidly.
But there is one thing we should pay attention to. Sankalpa Shakti is completely
unbiased; meaning it functions in all cases by fulfilling all desires – the bad as well as
the good. Therefore when we begin to notice our thoughts and wishes coming to fruition
we should be very careful, as the following story illustrates:
A traveller took a rest from his journey under a tree. But this was no
ordinary tree – it was a Kalpavriksha, a “wishing tree”. As the traveller
thought to himself “how pleasant a cool breeze would be now” he at once
felt a soft, gentle breeze around him. A short while later he felt hungry and
thirsty and imagined how marvellous a good meal and a refreshing drink
would taste to him now – and the next moment the desired meal was beside
him.
The traveller ate and drank, and as he felt tired afterwards he looked
around for a comfortable place to sleep; and a soft bed was already there.
The man thought nothing about where all these gifts had come from, or why
– he simply accepted them unthinkingly.
When he woke up dusk was already falling, Worried, he looked around and
suddenly the thought came to him that perhaps a wild tiger was laying in
wait amongst the trees and would attack him. No sooner did he have the
thought than a tiger sprang out of the trees and killed him. His thoughts
were realised straight away in this instance also.
When our wishes are fulfilled in a flash, when we are successful, when our problems are
resolved as if by themselves, when people are well-disposed towards us, and when we
are accepted, honoured and respected, then we should be happy about these things but
also allow healthy circumspection to prevail; because it is at this point that the “wishing
tree” of the Anāhata Chakra begins to bear fruit. After we have reached this level it is
particularly important that we think, wish and speak only positively because, as has
been previously mentioned, Sankalpa Shakti can bring both the good as well as the bad.
The story about a monkey who, in his foolishness, wished for something that later
resulted in a big problem, should also serve as a warning for us to exercise caution in our
wishful thinking:
One day a snake charmer went into the forest to catch a snake for use in his
act. Soon he found a large cobra that he caught and placed in a basket.
Carefully he covered the basket, tied it securely and set out for home. As it
was a very hot day the man decided to take a rest under a shady tree.
But a monkey who loved honey more that anything else in the world was
sitting in a treetop. When he saw the basket he was certain there was honey
in it. Now he had only one thought and one wish: “How can I get hold of that
honey!” In his mind he was already imagining how he would enjoy this
sweet delicacy. Through the power of his thinking his wish was actually
fulfilled. The man got up and briefly left his basket and the monkey
immediately took advantage of the opportunity to take the basket. With a
big jump he sprang down from the branch, grabbed the basket and climbed
back up the tree again as high as he could.
Horrified the snake charmer gestured to him to let the basket fall, but the
monkey only gloated over his success. Full of anticipation now for the
expected pleasure he opened the basket and froze in horror as an angry
cobra rose from it hissing. Now the monkey just sat there not daring to
move, and he had only one thought: “How can I get rid of this basket again!”
Within a split second his original desire had vanished. That which he had so
ardently wished for, he now wanted to get rid of at any cost.
And many people behave in this way. They wish for things without proper reflection or
knowledge and soon find that what they wished for has resulted in a critical or painful
situation. One example of this is when someone falls in love, and in their passion think
they have found the “sun and the moon”. Unfortunately, such unions very often end in
argument and divorce.
Therefore, only ever wish for that which will bring you lasting happiness and
contentment. A clear view of the consequences of our thoughts and wishes accompanies
the development of the Āgyā Chakra. When the feelings of the heart are combined with
reason and insight we avoid the previously mentioned dangers.
Until the Anāhata Chakra opens it is not possible for the Āgyā Chakra, the centre of
mental energy and power of thought, to develop its full potential. Every action, every
word, all feelings and thoughts should be filtered through the Anāhata Chakra and be
enlightened by Bhakti (Love) and Gyāna (Wisdom). Gyāna is unable to feel anything
without Bhakti, and Bhakti is blind without Gyāna. Where love and knowledge join
forces there is completeness. Understanding and kindness leads us directly to God.
At the level of the Anāhata Chakra we understand and forgive all. In the Bhagavad Gītā,
which existed thousands of years before the Bible, Lord Krishna instructs us to forgive
our enemies (12/13-14; 18):
“I love those Bhaktas who are hostile to no being, who are always kind and
compassionate, free from selfishness, serene in sorrow and joy and full of patience,
who are always content and have devoted their lives to me. That one is dear to me who
treats friend and foe alike and remains the same as regards honour and abuse, praise
and censure, joy and pain and is free of any attachment.”
Forgiving is the greatest virtue and sacrifice. There is nothing greater than the words
Jesus spoke on the cross:
“Father, forgive them for they know not what they do.”
The VISHNU GRANTHI, the source of Ānanda, bliss, is located in the Anāhata Chakra.
The purer the Anāhata Chakra, the deeper the feelings of joy, warmth and happiness,
and unity with God is experienced even more intensively. When the Vishnu Granthi
within the heart opens, the desire to help other living beings arises spontaneously. With
the help of the Anāhata Chakra we are able to understand and resolve problems with
other people more easily. The greater and deeper our love for God, the stronger our love
for Nature and all of Nature’s manifestations.
The Anāhata Chakra is the door through which we are able to reach the Sahasrāra
Chakra, where knowledge of our true Self is revealed. Divine consciousness streams
from “the door to the Supreme” (Brahmarandhra ) to the Anāhata Chakra through the
Brahma Nādī. With this the circle closes: Consciousness is filled with love, and love is
enlightened by consciousness.
Therefore, depending upon the degree of our Gyāna (wisdom) the feelings within the
Anāhata Chakra can either lead us to confusion, or to liberation. Frequently we use all
our power to avoid worldly disappointments, but instead find ourselves even more
deeply entrenched in the net of Māyā. Why is this so? Because we are not looking in the
right place for help. Without God’s help we are unable to overcome the countless
obstacles we meet in our lives. Praying is the best medium to get in touch with God and
our Self.
Guru Nanak said:
“Even if a thousand suns and moons rose they would be unable to remove the darkness
of ignorance within the heart. This can only be removed through the grace of the
Guru.”
And we are also able to cross the ocean of the world without drowning when we follow a
realised Master. The Master knows the way and knows how to avoid the perils of Māyā.
When we remain in his boat we will reach the other shore safely. In accordance with the
laws of nature, water always flows down a mountain and collects in the valley. In the
same way Divine Grace and Guru Kripā flow constantly to those hearts that have great
depth and possess humility and devotion to God.
True love is eternal and unites forever. In the Anāhata Chakra we find Divine Love and
infinite bliss in the union with our real Self.

Vishuddhi Chakra
Visha = impurity, poison Shuddhi = purification

The Vishuddhi Chakra is located in the vicinity of the Larynx – and is therefore also
known as the Throat Chakra. It is a centre of physical and spiritual purification. A story
from the Purānas clearly illustrates the immense purificatory power of the Vishuddhi
Chakra:
The Devas (gods) and Āsuras (demons) wanted to raise the treasure Amrita (the
nectar of immortality), which was hidden in the depths of the ocean, to the surface.
They used Mount Mandara as the stirring stick and the world serpent, Vāsuki, as the
rope. The gods held the tail of the snake and the demons held its head. In this way they
were able to churn the ocean of the world with their combined power. Numerous
treasures and precious objects emerged from the ocean and, finally, the longed-for
Amrita rose to the surface in a golden vessel.
But the serpent they had used to churn the oceans spat out a deadly poison that was
capable of destroying the whole earth. Quickly the Devas caught it in a bowl so it was
not able to do any harm. But as they had absolutely no idea what to do with it or how
they could permanently “dispose” of it, they turned to Lord Shiva for help.
Lord Shiva is the most gracious of all the gods, and will never refuse a request from
anyone. He took the bowl of poison and drank it down to the very last drop. However,
in the process he did not swallow the poison but held it in the Vishuddhi Chakra and
purified it by means of Ujjāyī Prānāyāma and Jālandhara Bandha . In this way he rid
the world of a deadly peril. Through the poison his throat was coloured dark blue, and
since that day he has borne the nickname Nīlakantha (the blue-throated one).
There is a deep symbolism in this story. Our own negative thoughts and qualities are the
demons; the Devas, however, are our good qualities – understanding, compassion,
mercy, love, devotion and wisdom. Both qualities exist within us, just as the nectar of
divine wisdom and immortality and the poison of ignorance and earthly mortality exist
simultaneously in the world. The ocean of the world propels us in two directions – one
towards the Devas, therefore towards goodness and light, and the other towards the
destructive powers, the Āsuras. The serpent (Kundalinī) represents both the lifetime
that is at our disposal and the power (Shakti) that brings the hidden treasure up from
the depths of our inner being.
Nowadays numerous poisons are endangering the world. The destructive influence of
humans on this planet increases daily through exhaust fumes, waste, radioactivity,
poisonous chemicals and much more. We urgently need the help of Lord Shiva to
neutralise these poisons. This means that we humans should become conscious of our
divine origin and protect and purify the environment with our “Shiva consciousness”.
If we would like to live in a healthier way, nature must first recover – fields, meadows,
forests, rivers, lakes and oceans. This is why Yogis value highly living a healthy lifestyle
in harmony with nature and following a vegetarian diet. To live as a vegetarian is an
ethical principle, a question of responsibility for all living beings. In the Bible it also
says: “Thou shall not kill”; and this commandment does not exempt animals!
With the help of the Vishuddhi Chakra we can rid ourselves of the toxic substances that
are absorbed from the environment, as well as mental impurities. An important and life-
supporting function of the Chakra is the purification and detoxification of harmful
substances that accumulate in the body and primarily come from the food we eat and
the air we breathe. This detoxification is brought about by Udāna Prāna, which has its
seat in the throat. Udāna Prāna enables us to swallow. The food that is broken down by
saliva is purified of toxic substances by this Prāna and is then passed on to the digestive
system. An active Vishuddhi Chakra united with a strong Udāna Prāna contributes
substantially to the preservation of health.
It is not just the external world that is extremely polluted, but also the psyche and
consciousness of many people. For as long as the pernicious, toxic qualities of discord,
rivalry, envy and resentment eat away at our mind, the light of God consciousness
cannot shine through.
Just as Lord Shiva neither spat the poison out, nor swallowed it, we should not swallow
our problems as we harm ourselves through this; but we should also not spit them out as
this can cause another type of damage. Like Lord Shiva, who purified the poison in his
throat, we can also resolve our problems with the help of the Vishuddhi Chakra.
The Vishuddhi Chakra is a place of purification and balancing. The breath that flows
through the throat, and therefore through this Chakra, plays a big role in this. The Yoga
technique of Prānāyāma (conscious guidance and regulation of the breath) exerts a
strong influence on the Vishuddhi Chakra, at both the physical and astral levels.
Through the power of the breath (Prāna Shakti) in the Vishuddhi Chakra harmful
residues are removed from the body on a physical level, and in the mental sphere the
thoughts emotions, consciousness and subconscious are purified and harmonised.
We gain conscious access to the different levels of consciousness in Self-Inquiry
meditation . In the process of self-investigation we come across numerous jewels and
pearls within our consciousness, but also old residual issues and insidious poisons.
Remaining with the simile of poison, until we have mastered the Vishuddhi Chakra we
have only two possibilities – to either spit out or to swallow the mental poison that
penetrates from outside or rises from within.
We spit out hurtful words, mean thoughts and bad behaviour, and swallow bad
treatment, insults, doubts and complexes. Both infect our consciousness and
subconscious. Numerous psychic disturbances are a result of things we have swallowed.
We undergo our first formative experiences in the womb. There are many things we
must digest in the course of our life, many things “to swallow”. In childhood we are
unable to express many emotions due to fear or helplessness. Much of that which still
causes us difficulty today has been bottled up within us from this time. How are we able
to cope with the disappointments and insults that we have experienced in the past,
particularly in childhood?
Here are three things to think about which may help you with this:

 Trust that every experience in life has its sense and goodness.
 Visualise your situation in those days. You felt yourself dependent, unable to
control situations and not free.
 Make yourself aware that you are now grown-up and free, and the situation of
those days no longer has validity.

Through such intellectual analysis and realisations we are in a position to rid ourselves
of many complexes and fears from the past.
People whose Vishuddhi Chakra is blocked are often blind to their own mistakes and try
to lay the blame and responsibility for their unhappiness and misfortune with others.
To blame others for events that plague us is a fundamental mistake. Nothing can strike
us that is not found in our Karma; and was therefore caused by us. A bad influence can
never harm us unless an allied vibration is resonating within us at the same time.
Exactly those qualities that we condemn in others we find also in ourselves. In fact,
nothing “bad” in itself exists. It is always concerned with projections that arise from
within us.
The sage and poet, Srī Kabīrdās, said:
“I set out to look for a bad person and could not find one anywhere. Then I looked into
my own heart and saw no-one worse than myself.”
To recapitulate: Our unconscious is located in the Mūlādhāra Chakra; the subconscious
lies in the Svādhishthāna Chakra: the consciousness begins to rise from the Manipūra
Chakra; it unfolds in the Anāhata Chakra in order to express and manifest itself in the
Vishuddhi Chakra.
In the Anāhata Chakra the consciousness can be compared with a Lotus blossom that
has risen above the surface of the water. Just as waves appear on the surface of water
when it begins to move, energy manifests as rising “waves of emotion” when it begins to
flow. While the Lotus blossom is still beneath the surface of the water it is only slightly
affected by the movement of the waves; this means that whilst our energy is oscillating
between the Mūlādhāra Chakra and the Anāhata Chakra it is more subconscious than
conscious and the waves of our emotions are still not all that violent. Emotions can only
expand and grow when there is space, and they find this space in the Anāhata Chakra
and the Vishuddhi Chakra.
When the Anāhata Chakra unfolds it is like the melting of a glacier – the consciousness
is inundated with emotions. But when the Vishuddhi Chakra begins to loosen up, it is
like a breach in a dyke and leads to an emotional flood of immense force. And through
this the opportunity is given to finally lay bare the roots of our problems and remove
them.
Patanjali said:
“Problems can only be resolved when one discovers the true cause.”
If one merely cuts a weed and doesn’t pull its roots out, it will immediately grow again.
When we raise our problems into the Vishuddhi Chakra we then have the option to
encapsulate them and either push them back into the subconscious again or free
ourselves from them forever. The final inner healing is only possible through realisation
and knowledge (Gyāna).
In the Vishuddhi Chakra we are challenged to reflect on our situation in life and to put
the following questions to ourselves: “What do I want to realise? What obstacles need to
be overcome to realise this? What problems are confronting me and how can I resolve
them?” Through meditation we attain clarity about ourself and our innermost desires
and motives. We often prevent the resolution of our problems through our own
prejudice and our own fixed or one-sided thinking patterns. Through MANANA
(reflection) and meditation we can find possibilities for the resolution of issues that we
were unable to discover before.
However, before you dive into the Vishuddhi Chakra, examine yourself honestly as to
whether you are really ready to look in the mirror of your own reality.
Many people meditate merely out of curiosity or because they would like to have certain
experiences. But if these experiences do not meet their expectations they become
uncertain and apprehensive, and sometimes even abandon the practice completely. That
is why clarity and confidence in the Master, as well as discipline, are important pillars of
support on the spiritual path. We need a “shoulder” that we can lean on in order to rest
and gather fresh strength. The most reliable and safest refuge is the ISHTADEVATA,
our personally revered divinity, who never abandons us, never disowns us and
constantly supports us with never-ending love and patience.
Therefore, do not be afraid and risk the journey of discovery into your own self. Do not
shy away from the sediment that appears with a little “stirring” of your psyche. You are
that which you would like to experience – you are that which you would like to realise –
you are that which you would like to know. You are everything – but you are constantly
running away from yourself. Do not allow yourself to be put off by obstacles, or deceive
yourself – raise everything from within to the light of consciousness; both nectar and
poison. Purify the harmful substances in the Vishuddhi Chakra and realise your
beautiful inner powers. Make your life in this world a light in the darkness.
AMRIT, the “nectar of immortality”, has a special relationship with the Vishuddhi
Chakra, which in turn is closely connected to the Bindu Chakra . A hormone is produced
in the Bindu Chakra that is known as “Amrit” because it supports the preservation of our
health, vitality and youthfulness.
But this precious nectar generally drips unused into the Manipūra Chakra where it
burns unused in the digestive fire. Through certain Yoga techniques it is possible to
catch it in the Vishuddhi Chakra so that it can be distributed like a homeopathic
medicine via the tongue and throat and be utilised by the whole body.
The element of the Vishuddhi Chakra is ĀKĀSHA (space). Space opens the possibility
for expansion and distribution.
The Vishuddhi Chakra is the seat of the astral body that is able to leave the physical
body from the Vishuddhi Chakra. Each of us has made astral journeys. Each night when
we dream, a completely spontaneous separation of the astral body from the physical
body occurs . But, there is always a fine band of consciousness existing between the
astral and physical bodies. This consciousness sees both the dream and the sleeping
body and draws the astral body back into the material world in the fraction of a second if
there is any external disturbance. How does this happen so quickly? Through Yoga
Shakti! It allows us to travel in other spheres of consciousness and brings us back again
no matter how far away we are. Many Yogis can astral travel consciously in meditation.
But this requires many years of practice, self-control and discipline.
During shocking experiences or psychic illness an occasional unconscious and
uncontrolled short-term escape of the astral body can occur. This can trigger identity
problems, feelings of anxiety and nervous over-excitement. In such cases it can be
helpful to place the hand protectively over the throat, and feel how the physical and
astral bodies again come closer to one another.
In India there is an ancient tradition that is still maintained. The dying are laid on the
ground to establish the connection with mother earth, and in this way make the
detachment of the astral body easier. This makes it possible for the passing away to be a
peaceful parting without death throes .
The central symbol of the Vishuddhi Chakra is a peaceful white ELEPHANT. In India
the white elephant is regarded as a symbol for luck, wealth, power, wisdom, purity and
clarity. Ganesha , the God with the elephant head, is highly respected and worshipped.
Ganesha brings happiness, wisdom and prosperity. He protects every new beginning
and removes obstacles and difficulties. That is why Lord Ganesha is worshipped first at
the start of any venture, be it a religious ceremony, construction of a house, wedding
celebration or a stage production.
Words are developed in three stages:

 ABDOMEN
 THROAT
 LIPS

The seat of sound is in the Manipūra Chakra; therefore the origin of speech is in the fire
element. Through the energy of fire, sound manifests in the space of the Vishuddhi
Chakra, and is articulated as words with the help of the lips (Vaikharī).
The larynx, however, controls words, not the lips or the tongue. This means that if the
words are already lying on the tongue then it is too late for them to be controlled. As
previously said, the origin of words is in the abdomen, and everything that we have
“pushed down” lies there. Therefore we should welcome the emotions that surface, but
should be capable of controlling the rising emotions in the throat, which means in the
Vishuddhi Chakra, and there are various Yoga exercises and purification techniques for
this.
Every thought, every emotion, should be filtered and purified by consciousness and
clarity. In the lower Chakras we are led predominantly by our emotions; the real
dawning of consciousness begins first in the Vishuddhi Chakra. In this Chakra we begin
to articulate our emotions and desires and, at the same time, also learn how to control
them.
A saint once said:
“Do not break the ribbon of love because of a triviality. For once torn it is never again
one – a knot always remains.”
Such knots, divisions, scars and wounds are endemic within our modern society, in
which traditional family and partner relationships are breading down at a growing rate.
How can we avoid such wounding? When we forgive, understand and give.
Understanding and giving are the two wings of a bird that allows it to fly high into the
sky. Understand the feelings, the pain and the life of all living things. Give forgiveness,
freedom, clarity, justice, love, devotion, warmth, protection, help and good thoughts.
When we have experienced something that we are inwardly unable to handle, the
experience continues to ferment in the subconscious. Until our wisdom is fully
developed we are unable to rid ourselves of it. Physical symptoms of a blocked
Vishuddhi Chakra are an unnatural reddening of the face, an itchy rash, frequent colds
(particularly sore throat and hoarseness), abdominal cramp and digestive problems. Or
the Shakti (energy) of the suppressed emotions can express itself explosively at the first
opportunity in an outburst of rage or tears.
However, we can learn to manage without “explosions” when we develop patience. The
process of maturation in the Vishuddhi Chakra governs the aptitude for patience.
Through Prānāyāma and Āsanas that have an effect on the Vishuddhi Chakra we can
quieten the thoughts and emotions and bring them into harmony. In this way we protect
ourselves from rash actions and prevent our words being like knives or arrows and
injuring others.

Mahāprabhujī said:
“The truth should always be spoken with love and not with ‘knives’, because physical
wounds that are caused by a knife heal again, whereas those caused by words are very
difficult to heal and often remain lifelong (in the subconscious).”
Patanjali said that wise men formulate their words clearly and fully before speaking, and
in this way are able to consider the effect of their words. The ability to be aware of words
in their place of genesis – the Manipūra Chakra – is very valuable. Words possess a
strong power regardless of whether the effect they create is intentional or not. We can
seriously harm others and ourselves through words. Therefore, we should speak fewer
rather than too many words, and weigh them up in the heart and the Vishuddhi Chakra
before we speak. With friends it is easy to find pleasant, beautiful words, but to treat
those we do not count as friends with love and friendship is a great virtue and an art. A
very effective Sādhana for learning control over words is silence (MAUNA).
All exercises that have an effect on the Vishuddhi Chakra also have a beneficial influence
on the voice and speech. Through them our words gain in wisdom and beauty. That is
why work on this Chakra is particularly recommended for writers, poets, journalists,
teachers, politicians, actors and singers.
VĀK SIDDHI, which bestows a remarkable influential power upon words, is hidden in
the Vishuddhi Chakra. With the activation of the Vishuddhi Chakra and practising of the
Hatha Yoga technique of TRĀTAKA (concentration on a point), one’s words and glances
are given an effective and persuasive power. If someone has developed this special
ability then people love to listen to them, and their words become reality.
The colour of the Vishuddhi Chakra is VIOLET, the colour of wisdom and spirituality.
The Lotus blossom in the Vishuddhi Chakra has 16 petals. These represent the sixteen
Siddhis (supernatural powers) that a person can acquire through practising Yoga.
Altogether there are 24 Siddhis , which include the ability to raise the dead to life. A
Divine Incarnation is endowed with these powers from birth . However, these are never
used arbitrarily, but always in harmony with the Divine Will. Siddhis can be a great
obstacle on the spiritual path if ego and pride develop because of them. Yogis who make
a show of their Siddhis very soon lose their yogic power.
The number 16 also refers to the sixteen days it takes for the half-moon to grow into the
full moon as another symbol of the Vishuddhi Chakra is the HALF MOON. As already
mentioned in earlier chapters the moon denotes emotions, change and the female
principle. In the Bhagavad Gita (15/13) the moon is described as “the giver of nectar” as
it gives nourishment to vegetation.
The Lotus in the Vishuddhi Chakra carries the Bīja Mantra HAM – I am. SO HAM
means “That am I”. In the Anāhata Chakra we frequently indulge in beautiful emotions,
whereas in the Vishuddhi Chakra we begin to become conscious of who we really are. It
is here that the real journey towards Self-Realisation and Self-knowledge starts.
The Vishuddhi Chakra is the gate through which we are able to raise our consciousness
to a higher level. It is the border between the physical and astral levels, between
consciousness and superconsciousness. When we cross it the ascent to the realm of
wisdom and clarity of consciousness opens up before us.

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.

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.

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.

Samādhi - Supreme
Consciousness
Samādhi is the highest state of consciousness that a human can reach in life. It is the
goal of our spiritual journey on earth.
Samādhi is the blissful return to our Divine origin. When the thousand-petalled Lotus of
the Sahasrāra Chakra opens and the Jīvātmā dissolves within it, the goal of its long,
experience-rich journey is reached, and its lifelong thirst for the “nectar of immortality”
(Amrita) is quenched. AMARA TATTVA (or ĀDI TATTVA) is the element of the
Sahasrāra Chakra that transforms our consciousness immediately into SAT CHIT
ĀNANDA, the eternally true existence and eternally blissful consciousness, when we
come into contact with it.
How can one describe the consciousness of Samādhi?
There is no longer any individuality. Consciousness and self-awareness continue to
exist, but not in the previous duality of “that is mine” and “that is yours”. The person
lives on, but from now on the inner Self remains with the Supreme Self. This means the
end of all problems and pain, the end of suffering, of rebirth and death. The liberated
one lives on the earth in eternal happiness and joy, and when the body is renounced the
consciousness dissolves completely in the Divine Self.
As mentioned before, there are several levels of consciousness – deep sleep, dream
consciousness, waking consciousness, supreme consciousness and cosmic
consciousness.
At the lower end of the scale in deep sleep, we experience a state of mental
unconsciousness. The mind is free from restlessness and worries and we enjoy a deep,
unspoilt rest and relaxation. But when we awaken everything is as before. The thoughts
and worries return, our situation and ourselves have not changed in the least.
On the second last rung of the ladder of consciousness we enter into the highest level of
consciousness – Samādhi. Outwardly one is unable to determine whether someone is in
Samādhi. An observer could think that the person was in meditation, asleep or even
unconscious. As in sleep, physical sensations such as heat, cold, hunger, thirst, etc., are
strongly diminished in Samādhi. The state of Samādhi, however, is in no way
detrimental to the body. The Ātmā is at all times connected to the body, and is a witness
to everything that occurs. Therefore, at any time one can return to “normal
consciousness” just as one instantly awakens from a dream if touched or spoken to.
Superficially there may be little difference to sleep, but inwardly this is definitely not the
case. We return from Samādhi consciousness fundamentally transformed. This means
that even a completely uneducated and narrow-minded person returns as a scholar and
sage when immersed in the infinite, divine consciousness of the highest level of
Samādhi.
But even in Samādhi we are not completely one with the Cosmos. The final level of
consciousness, Cosmic consciousness, can only be realised after death. Cosmic
consciousness means to be one with the entire Universe, with every atom, and this is not
possible on the physical level. As soon as the Supreme Consciousness begins to expand
towards Cosmic Consciousness the earthly existence draws to a close. The body is “taken
off” like an old article of clothing, whether through illness or peacefully passing away.
In his Yoga Sutras Patanjali describes three techniques, the practice and mastery of
which will lead us to this Supreme state of consciousness – DHĀRANĀ, DHYĀNA and
SAMĀDHI.

 DHĀRANĀ means concentration. In concentration we direct our consciousness towards

a single object (for example, a Bīja Mantra), withdrawing it completely from all other
things. For this it is crucial that we focus our attention totally on a single point .
 DHYĀNA is meditation. This is the next step after concentration when the “I” begins to
dissolve in the object. This is the preliminary stage to Samādhi. One cannot “learn”
meditation. When body and mind are correctly attuned and have become quiet and pure
the meditative state occurs by itself – just as sleep overcomes us by itself when we go to
bed in the evening.
 SAMĀDHI is the Supreme Consciousness in which knower, knowledge and object of
knowledge unite. I would like to know. I am the knower. I would like the knowledge.
With the union of these three points of view the certainty and experience of “I am that –
SO HAM” occurs.

Because in reality we are that for which we are seeking!

When, with this knowledge, our Self unites with the Divine Self it is like a radiant
sunrise, like the beginning of a day after a long, dark night. It is the union of the drops
with the ocean, the rays with the sun. All sorrow, all fear, all types of adversities
(DUHKHA) end now. These only exist while Karmas exist, and all Karmas burn in the
fire of the Divine Knowledge. This is the process of MOKSHA, liberation, the goal of
Yoga.
But, with this, the path of development is by no means at an end – because knowledge
has no end. Rather, now begins a new phase of spiritual evolution; and, in reality, it is
only now that the real Yoga journey begins. We no longer grope around in front of us
like the blind, but now progress consciously along the path, with vision and without
doubts or uncertainty.
The consciousness of realised ones is so clear and pure, that they are able to perceive the
vibration of the Self as light and sound. This unforgettable experience changes their lives
fundamentally and permanently. They no longer identify with body, mind, senses,
emotions, qualities, worldly position or profession. Their inner bliss is unshakable. The
chains of Karma dissolve, and all associated attachments vanish. Ātma Gyānis are fully
conscious of their Divine existence as unlimited, unchanging, eternal beings. They
discover the entire Universe within and also identify the Self with the Cosmos.
My body is the whole earth. My consciousness expands in all four directions. My Prāna
is the energy that flows in every atom of the Universe. All elements in the Universe are
my elements. I am the infinite space. My consciousness (Chidākāsha) encompasses the
entire Cosmos.
This cannot be experienced by the intellect alone - only when knowledge, knower and
object become one. In the realisation of the unity of SO HAM (I am that) all questions
are answered and all desires fulfilled; the knower no longer exists, knowledge is no
longer desired; there is no knowledge to acquire or any object to know. In the fullness of
perfect existence any desires are extinguished.
To have this experience means realisation of the truth – Self-Realisation and God-
Realisation. In his well-known Bhajan, CHIDĀNANDA RŪPAH, SHIVO’HAM,
SHIVO’HAM, Srī Shankarāchārya praised the God-Realised, liberated consciousness:
MANO BUDDHYAHAMKĀRA CHITTĀ NA NĀHAM
NA CHA SHROTRA JIHVE NA CHA GHRĀNA NETRE
NA CHA VYOMA BHŪMIR NA TEJO NA VĀYUH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
NA CHA PRĀNA SANGYO NA VAI PĀNCHA VĀYUR
NAVA SAPTA DHĀTUR NA VĀ PĀNCHAKOSHAH
NA VĀK PĀNI PĀDAU NA CHOPASTHA PĀYUH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
NA ME DVESHA RĀGAU NA ME LOBHA MOHAU
MADO NAIVA ME NAIVA MĀTSARYA BHĀVAH
NA DHARMO NA CHĀRTHO NA KĀMO NA MOKSHAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
NA PUNYAM NA PĀPAM NA SAUKHYAM NA DUHKHAM
NA MANTRO NA TIRTHAM NA VEDĀ NA YAGYĀH
AHAM BHOJANAM NAIVA NA BHOKTĀ
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
NA ME MRITYU SHANKĀ NA ME JĀTI BHEDAH
PITĀ NAIVA ME NAIVA MĀTĀ CHA JANMA
NA BANDHUR NA MITRAM GURUR NAIVA SHISHYAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
AHAM NIRVIKALPO NIRĀKĀRA RŪPO
VIBHUR VYĀPYA SARVATRA SARVENDRIYĀNĀM
SADĀ ME SAMATVAM NA MUKTIR NA BANDHAH
CHIDĀNANDA RŪPAH SHIVO’HAM SHIVO’HAM
I am not this mind, nor intellect, ego or consciousness,
Nor the Gyāna Indriyas or the Tattvas.
My form is pure consiousness and absolute bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
 I am neither the five Prānas nor the seven Dhātus,
Nor the five Koshas, nor this bundle of Karmas
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
In me exists neither attachment nor duality,
Neither greed nor jealousy, neither hate nor anger.
I have nothing to do with the illusion of the ego,
And also I am not bound by the four laws of the Purushārtha
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I have neither sin nor virtue, nothing to do with either happiness or sorrow,
Or with Mantras, pilgrimages, the Vedas or ceremonies
I am neither the food, nor the one nourished, nor the enjoyer
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I am the Ātmā, immortal and unborn
Time, space and death have no power over me
I have neither father nor mother, neither relatives nor friends
No Guru and no student
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
I am desireless and formless.
I exist in all living beings
I am not bound, nor require liberation
My form is truth, consciousness and bliss
I am CHIDĀNANDA RŪPA SHIVA, the Supreme Self.
What is the nature of the consciousness of those whose Self is established in reality and
truth? How do they see others? How do they see their surroundings? What thoughts and
emotions exist in the consciousness of the realised ones? How do they live in the world?
Realised souls can only be recognised with the eyes of the soul. Outwardly they appear
exactly the same as anyone else. They eat, sleep, speak, laugh and go about their daily
duties the same as others. But with deeper reflection the differences are noticeable. A
peaceful nature, all-understanding goodness, purity, splendour and a quiet dignity
radiate from a God-Realised soul.
Samādhi and Moksha (liberation) occur in the Sahasrāra Chakra, the “tenth door” . It
opens when we follow one of the Yoga paths with perseverance and devotion – the path
of Raja Yoga with discipline and practice, the path of Karma Yoga with selfless service,
the path of Bhakti Yoga with devotion to God, or the path of Gyāna Yoga with study and
renunciation. But for the final step of Moksha (liberation) we need Guru Kripā , as well
as the guidance and assistance of a Master.
In India there is a popular saying: “You should not change your inner vision”. This
means that we should remain faithful to the path, Master or Ishtadevatā we have chosen
and not constantly change our beliefs or objectives. How can we reach the top of a
mountain if we do not stay focussed on the goal and move forward, but instead continue
to turn back or go around in circles?
Under no circumstances think: “I am the Ātmā, I am God and do not need a Master. I
know everything. I am perfect and without fault”. Such thoughts stem from the ego and
the intellect. They are pure theory and far removed from reality.
There are six things in life that nourish the ego and cause it to think it is above
everything and almighty – youth, beauty, money, education, ethnic origin and social
status. We should be on our guard against pride, which is based on superficiality. When
we are lucky to be prosperous, healthy and good looking we should thank God for these
blessings and not be proud and arrogant.
Never forget that true beauty lies within. The body is changeable – today strong and
healthy, tomorrow perhaps weak and ill. We are permitted to be and should be glad
when God gives us the means to provide for ourselves and our families; when He gives
us the abilities and talents through which we are able to reach a position of respect. We
should neither refuse nor give up these things, but rather accept them with gratitude.
Hand your life over to God, and then trust that He will give back to you in return what is
best for you.
Before we are able to consider Moksha we must clear our Karmas and purify the ego so
that the Ātmā can detach itself from the five Koshas that veil it and hamper its free
development. In this phase of development we are occasionally in an extremely
vulnerable and disagreeable state – comparable to a snake when it sheds its skin. During
the period that the snake is shedding its skin it can see nothing, is almost unable to
move and also cannot eat. But in the second when it is fully released from the old sheath
it is free and in full possession of its power. And so, when the Ātmā has rid itself of all
fetters and reaches the Sahasrāra Chakra, in that same moment it perceives the full light
of truth.
It is difficult to determine what came first – the seed or the tree, the fruits or the Karma.
For eternity, the seed has grown from the plant, and the plant from the seed, in an
inexhaustible sequence. In the same way an action produces a karmic reaction, and this
reaction again causes an action. Karmas and Samskāras (Karmic traces) have, from the
beginning, been inextricably linked to one another. But through Yoga we can free
ourselves from this cycle, because –
YOGA AGNI KARMA DAHATI
The fire of Yoga burns up karmas
Only when all the “seeds” of the Karmas and Vāsanās (desires, wishes) have been
roasted and burnt in the “fire of Yoga” can they no longer sprout. Only then does the
door to liberation open to the aspirant. Because from then on one’s actions produce no
new Samskāras in one’s consciousness, and therefore no more effects for subsequent
lives. With the dissolution of the ego – when the distinction of “my I” and “your I” no
longer exist – the Sanchitkarma ((Karma from earlier lives) also dissolves.
But the Prārabdha Karma (Karma that has become “ripe” in this life and has already
begun to work) is different. This continues to discharge itself. The following simile can
serve as an example: When a turning wheel suddenly comes off, it continues to turn
freely for a while before it finally comes to a standstill. And this is how it is with Karma.
The root of birth and death – ignorance – is in fact destroyed, but the plant (the present
life) still exists for some time.
Moksha is in no way a “final state”, to the contrary, it is a fruitful new beginning. When
God gives a person riches it is not just so that this particular person alone can enjoy, but
rather that the riches are shared with others. Whoever has acquired knowledge and
experience through study applies this in their profession for the benefit of others. So it is
also when someone has attained Supreme Consciousness and knowledge through
Samādhi.
Some Yogis withdraw from the activities of society and live as hermits far away from
civilisation. But they work spiritually for the benefit of the world through prayer and
meditation. Their existence is itself a blessing for the world. Even the wind when it
blows over the body of a Jīvanmukta is filled with Divine energy and radiation, and
spreads harmony, happiness and peace everywhere it blows.
Other Realised Souls, though, go amongst people to teach them the truth. Even though
they are liberated and unattached they give up the joy of Vaikuntha (heaven) and return
again to Naraka (hell) in order to help living beings. To help others mentally and
spiritually is a wonderful task – and at the same time a great art that requires deep
understanding and comprehensive knowledge. For as long as we do not possess the
insight and experience of a realised soul we should take care that we are not pulled back
into Māyā ourselves when we would like to help someone.
In a Bhajan Mahāprabhujī says:
“You are chained to your Karmas and destiny, but the Realised One is Nirbandhana,
unbound – he wanders freely in this world”.
The following is a very clear illustration of this:
A prisoner found guilty of a crime was serving time in a prison. Staff and visitors were
also to be found in the same building as the prisoner, attending to their specific duties
– but their attendance was voluntary. For a person standing outside who does not
know the people or the background, the Director of the prison, the probation officer or
the warder appear to be in the same position as the prisoner – though a vast difference
exists between them. The former are free and can come and go as they wish, whereas
the latter is locked up for the purpose of rehabilitation.
And it is the same with liberated souls who live in the world with people still affected by
Karma –generally they are not recognisable. They possess the ability to enter and depart
from different levels of consciousness at will. For them the physical world is only one
room amongst many to which they are able to come and go as they choose. Their Self is
always connected to the Supreme Self.
THE LEVELS OF SAMĀDHI
Basically one can differentiate two types of Samādhi:

 Unconscious Samādhi – JADA SAMĀDHI

 Conscious Samādhi – CHAITANYA SAMĀDHI
Laya Samādhi belongs to the first group together with Sahaja or Bhāva Samādhi.
Savikalpa Samādhi and Nirvikalpa Samādhi belong to the second group.

Laya Samādhi
The story was told earlier about a farmer who clung much too strongly to his family and
was therefore incapable of following his Master on the spiritual path. Through his
attachment his consciousness continued to sink lower and lower until finally he lived as
a tiny worm in a cowpat on his own farm.
But his Guru had not forgotten him. The Guru never gives up. He appears on whatever
level the disciple exists, even though the disciple has no awareness of this. The
connection of the spiritual Master to the disciple is eternal. Spiritual masters steadfastly
keep the promise made to their disciples to never let them down.
So then the Master came to the little worm in the form of a bee. He then lifted the little
worm up and laid it gently in a Lotus blossom. The farmer had once wished to meet
God and masters always try to fulfil the wishes of their disciples.
So what happened next?
Intoxicated by the strong and sweet smell of the Lotus the little worm blissfully fell
asleep, and in the evening the blossom closed over it. The next day during Brahma
Muhūrta (sunrise) an angel descended from heaven to fetch a Lotus blossom as a gift
for God and picked the Lotus in which the little worm was sleeping. As soon as the
angel stood before God’s throne and handed God the Lotus the blossom opened, and
the little being found itself directly in God’s hands. In the merciful gaze of God all its
Karmas dissolved, because just as darkness yields to the light of the sun, before God no
Karmas can continue to exist. Therefore with the help of the master this soul also
reached its goal and united with God.
This story illustrates the first level of Samādhi – LAYA SAMĀDHI . It is still largely
unconscious, similar to a dreamless, deep sleep. But in reality one does not sleep –
rather one has a happy spiritual experience. In Laya Samādhi one forgets everything –
the thoughts stand still and one experiences deep inner joy, harmony, peace and bliss.
This first level of Samādhi can be reached by anyone after a few years of Yoga practice –
for example, during or after practising Prānāyāma or in Yoga Nidrā.

SAHAJA SAMĀDHI
Sahaj Samādhi (also known as Bhāva Samādhi) is generally associated with intense
feelings of Bhakti (love and devotion to God). Sometimes during Satsang, when singing
Kirtans and Bhajans, when praying or when they receive the Darshan and blessing of a
Realised soul, Bhaktas can suddenly enter into a state of inexpressible bliss.
Sahaja Samādhi is a beautiful experience and its effects are slightly discernable in the
waking consciousness. But, unfortunately, it doesn’t last for long. It is similar to a light
trance from which one awakens after a few minutes.
Laya Samādhi and Sahaja Samādhi could be called “samples” of Samādhi that inspire
and motivate us to strive further so that one day we are able to enter Samādhi
consciousness with full awareness and remain there for a long period of time.
We are able to experience two types of Samādhi consciously:

SAVIKALPA SAMĀDHI and NIRVIKALPA

SAMĀDHI
Savikalpa means “with movement (of the mind)”. This type of Samādhi is also known as
Sabīja Samādhi (with seed) and Savichāra Samādhi (with differentiation). In Savikalpa
Samādhi emotions, thoughts and desires still exist – partly conscious and partly as
subconscious or unconscious Karmic seeds. But in Nirvikalpa Samādhi (Nirbīja or
Nirvichāra Samādhi) no more thoughts whatsoever exist; not one “seed” of a desire or
Karma remains.
Imagine a lake that is mirror-smooth and motionless. When a pebble is thrown into the
water circular ripples are created that reproduce and spread outwards. And so it is with
every situation, every impression in our lives – “waves” are produced in our minds, just
as with the pebble thrown into the water, and these reproduce and spread in our
consciousness. Who is able to estimate just how much gravel and debris is submerged in
our consciousness? That is why it can take such a long time for all disruptive factors
(Kleshas and Vikshepas) to be raised, purified and cleared from the depths of our
consciousness. Once this happens and the mind again becomes still, we are able to
advance to the Supreme Consciousness.
The expression “Savikalpa Samādhi” is related to Sankalpa and Vikalpa (a wish or
resolution made and then dismissed). Just as a child builds a sandcastle, then soon
afterwards destroys it and begins to build again, so in our imagination we create an
entire world that we identify with and also experience. Then in the next moment when
we come up with something else we destroy it – and so it continues non-stop.
To watch a child playing in the sand is entertaining and amusing for a short while. And
so it is for a sage, a wise person, who watches with interest and is frequently astonished
by how people seem to constantly build “sandcastles” in their lives, and when one
collapses to patiently begin to build the next.

THE TYPES OF SAVIKALPA SAMĀDHI

ENLIGHTENMENT
Just as waking passes imperceptibly into sleep and sleep into dream, so we arrive at our
first experience of Savikalpa Samādhi – inner enlightenment.
Enlightenment already begins in the Āgyā Chakra and the Bindu Chakra. The closer we
come to the Sahasāra Chakra, the more radiant the light becomes, until ultimately all
forms dissolve and our inner space is filled with a radiant light, brighter than a thousand
suns. We perceive a wonderful, all-pervasive sound (like the sound of OM sung by a
thousand voices), and the door to the Infinite opens before our inner eye. A new,
fascinating world full of wonder and mystery now unfolds in front of us, different to
anything we ever imagined or conceived.
We all wish for spiritual experiences. But when the door of the Sahasrāra Chakra opens
for us we can be like a bird sitting at the open door of its cage, uncertain as to whether it
should fly out into freedom or remain in the well-known surroundings. This is exactly
how we feel when the Brahmarandhra opens. Even though this is what we have longed
for and aimed at, it requires courage to take the next step when we are standing on the
threshold.
It now lies with us whether we would like to continue with this experience or again
withdraw to normal consciousness. For an aspirant whose heart is filled with a burning
desire for the Divine Light the meditation is not disturbed and continues. But if fear,
doubt and uncertainty surface then we should stop the practice and consult the Master.

ASTRAL TRAVELLING
The next level of Samādhi is reached in the astral world. On this level we can meet
Mahāprabhujī and other Divine Incarnations, liberated and God-Realised Saints and
Masters. Here we receive our first initiation. This means that we experience a
purification process in our Ātmā and feel that the Koshas are beginning to dissolve. We
arrive in the pure, Divine Light that saturates the Ātmā.
In line with our faith and the image of God that we carry within us, each of us has
different visions and experiences in Samādhi. Though, generally, it means that we have
reached a heavenly sphere where we are joyfully welcomed. This is the second, or
Divine, Māyā. Here we can have many beautiful experiences. We meet the Divine
Masters and return again to the “normal” world with wisdom and knowledge.
Savikalpa Samādhi brings us wonderful “heavenly” experiences. Afterwards we can
almost become addicted to them. But, gradually it becomes clear to us that we are
unable to attain liberation in this way as we are still moving in other levels of
consciousness. Then we again begin to strive for Realisation and are finally guided to
Nirvikalpa Samādhi.

NIRVIKALPA SAMĀDHI
Nirvikalpa Samādhi is the state of pure happiness and absolute peace. In Nirvikalpa
Samādhi the Jīvātmā quenches its lifelong thirst for fulfilment, and experiences Divine,
absolute and unchanging bliss. It releases itself from the limitations of individuality and
merges with the Divine Self, the Supreme Consciousness. It experiences itself as the
“centre” of the Universe – as Ātmā, as God.
There is no suffering, no pain and no problems in the Divine Consciousness –
everything is perfect (Pūrna). There are no wishes, no longing – no knower, no object
and no knowledge; neither time nor space. There is only undivided existence. The
identification with the individual person and individuality dissolves in the all-
encompassing Cosmic Self.
In Nirvikalpa Samādhi we attain Moksha (liberation). But this final stage cannot be
attained through any technique or practice – it is totally dependant upon Divine Grace.
Sooner or later everyone will attain Moksha – either in this life or another. When the
time is ripe we find ourselves in a state of constant development - but the right moment
must be there. Just as a tree cannot bear fruit in spring a Jīvātmā must first wander
through the cycle of its specific experiences before it can attain Moksha.
Many people maintain that someone who has attained Nirvikalpa Samādhi, and
therefore Moksha, cannot live much longer. There are, however, two types of
Realisation. Some experience God-Realisation (Ātma Gyāna) with full consciousness
and continue to live afterwards as a Jīvanmukta (Realised and liberated soul) in order to
pass their knowledge on. Others, however, experience enlightenment and liberation only
when they leave the body. Qualitatively there is no difference. Those who attain Moksha
at the end of their mortal life are liberated and realised in the same way as those who
have attained God-Realisation during their earthly existence.
Nirvikalpa Samādhi is a state of indescribable happiness, from which we no longer want
to return, and from where we can see no reason whatsoever why we should come back.
We are everywhere – there is no place where we need to go. Who should return? From
where, and to where?
Nevertheless many decide to bring their consciousness back into the body. Out of pure
mercy they voluntarily renounce remaining in the bliss of Samādhi consciousness, and
stay in the world to help innumerable souls who are still in the sorrowful condition of
ignorance.
The liberated ones are forever free from the chains of Karma, which also means they are
no longer subject to the cycle of birth and death. But, all the same, a few of them
continue to return to the earth of their own free will, their only goal is to help other
beings to attain liberation. Because only one who is free can free others.
The commentaries and teachings of the enlightened and liberated ones – GURU
VĀKYA” - are found in all Holy Scriptures. They all contain the “words of the Master”.
Those who follow them will one day awaken from the dream state of mortal existence
and experience Divine Reality and Truth in perfect clarity.

The Hidden Powers in Humans

Humans are the most highly evolved of all living beings, and thus have the unique
intellectual capacity to resolve the problems and overcome the difficulties that confront
them within their environment and their destiny. Therefore, they are the only creatures
on earth that are in a position to comprehend the course of events and their inter-
relationship, and to feel sympathy and understanding for others. However, innately,
there also exists an even more wonderful and miraculous potential, the existence of
which is hidden from most of us. As we begin to activate this inner energy source we can
utilise these dormant powers for our own well-being and for the blessing of the whole
world.
Through Yoga we are able to awaken these inner power centres and make them
accessible. With the help of these dormant energies it is possible for us to achieve what
we so dearly desire; a purposeful existence living in peace, harmony and happiness.
Through these power centres we get in touch with the spiritual powers in the cosmos
and recognise our original nature, our true Self.
Yoga means “union”. Yoga teaches us to live in unity and harmony, with tolerance and
respect for all living beings in the natural world. Yoga Masters throughout the whole
world endeavour to create unity amongst all humans, which is a prerequisite for world
peace.
Yoga is more than just a system of physical exercises - it is a science of body, mind,
consciousness and soul. It is the source of all wisdom and all religions. Yoga makes it
possible for every human to discover the real purpose of life and their own true nature.
Those who have recognised and experienced their own inner truth will never again wage
war or use force against others.
Yoga leads us to an understanding of our oneness with all living beings and the whole of
creation. We learn that every injury we inflict on another inevitably comes back to us;
that every positive action and every positive thought brings happiness to others as well
as to ourselves.
Here I would particularly like to mention the harmful influence and devastating effect
exerted on our consciousness by the media through the portrayal of violence, murder
and malice. Newspapers, magazines, television and cinemas constantly bombard us with
pictures of crimes, violence and bloodshed. At all hours of the day television depicts how
humans torture, injure and kill others. For the sake of our children such films must be
strongly condemned. We need to provide a better example for our children, as the youth
of today are the world of tomorrow.
All living beings on this planet are of divine origin, and therefore each form of life
should be shown great respect. This is why, in Yoga, we are not only against the killing
of humans but also the killing and consumption of animals.
My divine Master, Srī Mahāprabhujī said:
“Love each and every living being at least as much as you love yourself.”
Just as Mahāprabhujī protected and loved all creatures, so also did the holy saints of
different religions, such as St. Francis of Assisi, Buddha, Srī Devapurījī and Swāmī
Vivekānanda. The commandment “Thou shall not kill” includes all of God’s creatures,
not just humans.
The writer and humanist, Leo Tolstoy, prophesied:
“As long as there are slaughterhouses, there will also be battlefields.”
World Peace can only be realised when humans come to understand this connection and
stop inflicting pain and death upon countless innocent animals.

The mightiest power in humans is the power of thought. It is time for us to finally learn
to employ our intellectual energy for the benefit of the world, rather than being the
cause of its destruction. The path of Yoga helps us to unearth the valuable treasury of
knowledge buried within us and put it to good use. Through this each one of us is able to
contribute something worthwhile to the planet and its recovery, and shape the future so
that we humans can continue to live on this earth.
Srī Mahāprabhujī impressed on the minds of his disciples that:
“Complete Self-Realisation occurs only through love.”
Unfortunately, nationalism and intolerance continue to spread throughout the world
today. Peaceful co-existence will only be realised when the different religions of this
globe exhibit tolerance, and show respect equally to all other peoples and nations.
In reality there is only:
• one religion: Humanity
• one nation: Mankind and
• one God: the Universal God
The aim of my life is to serve people through Yoga. My mission is to reawaken within
humans the belief in God, and respect and love for His creation. This includes all living
beings. I have dedicated my life to this task.
In an endeavour to make the ancient, traditional science of Yoga available to people of
all ages in this modern world, I developed a systematic method of practice from the
authentic traditions of Yoga. As it can be fully integrated into our daily life it has become
known as:

The System “Yoga in Daily Life”

The physical and breathing exercises of Yoga , which help us to achieve and maintain
health and promote long life, are only a very small part of this comprehensive system.
This book deals specifically with the spiritual aspects of Yoga, the goal of which is God-
Realisation - union of the individual consciousness with the divine consciousness.
In its original sense Yoga means the all-pervading, eternally awake consciousness that
keeps the entire Cosmos in balance. Yoga is as old as the Universe itself and represents
the principles of truth, love and consciousness, forming the “building plan” of the whole
Universe.
In the Bhagavad Gītā, one of the authentic sources of Yoga, Lord Krishna says to his
disciple Arjuna (4/1):
“I will now reveal to you the knowledge of Yoga which I previously gave to the Sun
God.”
The knowledge given to the Sun God is the light of Yoga – meaning consciousness and
life. And when the first ray of the sun shone on the planet it brought with it
consciousness and life.
To realise Yoga means to achieve Self-Realisation, which is identical to God-Realisation.
Realisation of, and union with, God is to experience oneself as a part of God. With this
realisation the individual soul (Jīvātmā) is united with the Self (Ātmā), which is its
origin; and as the Ātmā is part of the Supreme Self (Paramātmā) they are therefore in
essence the same. And so, at the end, the “little i of the ego” dissolves in the Divine Self,
just like a raindrop in the ocean.
The path that leads us to the experience and realisation of this oneness is also called
“Yoga”. In this sense Yoga is described as a scientific system of physical, breathing,
concentration and meditation practices, as well as ethical rules for living. These
practices and principles were revealed and transmitted by God to the sages and seers
(Rishis) of India in their meditations many thousands of years ago.
In view of the varying predispositions and interests of people, the Rishis outlined four
main Yoga paths:

 Bhakti Yoga - Bhakti Yogis offer their love and devotion to that form of God
worshipped by them.
 Karma Yoga - Karma Yogis worship God through their selfless service for all
living beings.
 Rāja Yoga - Rāja Yogis awaken the supreme consciousness within through
discipline and meditation.
 Gyāna Yoga - Gyāna Yogis strive for knowledge of the impersonal divine
principle.

These four spiritual paths are inextricably linked to one another and lead to the same
goal - to Self-Knowledge and God-Realisation, to union with the cosmic consciousness.
The Indian Rishis who possessed insight into the past, present and future, predicted
that Bhakti Yoga, the path of devotion to God, would be especially important for the
people of Kali Yuga, the age we are currently living in. The spiritual development of
Bhakti Yogis takes place in a very natural way, just like a child who has complete trust in
its parents to provide for it, love it and give it protection.

The System “Yoga in Daily Life” shows us how to connect Bhakti Yoga with the other
three Yoga paths in our everyday life, within the family and the workplace.
We are able to achieve the goal of Self-Realisation through our sincere devotion to God,
by developing unconditional love for all living beings, by offering practical and selfless
help to all of those in need, by constant spiritual practice, purification of our
consciousness and self-mastery.
May this book show the way to the Supreme Consciousness for all spiritual seekers.
With blessing
Mahāmandaleshwar Paramhans Swāmī Maheshwarānanda
Vienna, August 2001

Bhakti Yoga
Bhakti means love and devotion to God - love and devotion to His Creation,
with respect and care for all living beings and all of nature. Everybody can
practice Bhakti Yoga, whether young, old, rich or poor, no matter to what
nation or religion one belongs. The path of Bhakti Yoga leads us safely and
directly to the goal.
Bhakti Yoga also includes the worship of a form of God. God is everywhere.
God dwells within us and all around us. It is as though we are connected to
God by a fine thread - the thread of love. God is Universal love. Love and
Divine Grace surround us and flow through us, but we are not conscious of
this. The moment this consciousness, this Divine love, has been experienced,
one never desires anything more. We then know the meaning of true love for
God.
A person lacking Bhakti is like a fish without water, a bird without wings, a
night without the moon and stars. All beings need love. Through it we feel
protected and happy just like a child in the arms of its mother or a traveller at
the end of a long, arduous journey.
There are two types of Bhakti:
 Apara Bhakti - egoistic love
 Para Bhakti - Universal love
A Bhakta accepts everything that happens to him as a gift of God. There is no
desire or expectation, there is simply complete surrender to the will of God.
This Bhakta accepts each life situation as placed before him by destiny. There
is no resentment, his only Prayer is: “Let Thy will be done”.
However, prior to reaching this level of supreme love for God, our Bhakti is
intermingled with egoistic thoughts. This means that we do in fact love God,
but also expect something from God. Many people turn to God for help when
they are troubled or in pain. Others pray for material objects, money, glory,
career promotion. Yet we should always be mindful that when we depart from
 this earth, we must leave behind all possessions and that is why nothing here
has any real or lasting value. Spiritual seekers pray for wisdom and God-
Realisation. However, often we create an inner picture of God - what God is
like from our point of view, how God should act - and because of this, we are
not open and ready for a Divine revelation.
In the Bhakti Sutras, Sage Narada describes nine elements of Bhakti Yoga:
I. Satsang - good spiritual company
II. Hari Katha - to hear and read about God
III. Shraddha - Faith
IV. Ishvara Bhajana - to sing the praises of God
V. Mantra Japa - Repetition of God's name
VI. Shama Dama - Withdrawal and control of the senses with regard to
worldly things
VII. Santo ka Adar - to show honour to people who have dedicated their
lives to God
VIII. Santosha - Contentment
IX. Ishvara Pranidhana - Devotion to God
There is no spiritual path without Bhakti. If a school student dislikes a subject
of study, he is barely able to complete the course. In the same way, it is only
when there is love and devotion for our practice, firm adherence to our path
and ever mindful of our goal, that we are able to overcome all obstacles. We
cannot attain union with God, without LOVE for all living beings and devotion
to God.

Karma Yoga
The word “Karma” means “to do, to act”. Any mental or physical act is called
Karma. Karma is also the word used to describe the consequence of this act,
thus the word also refers to the Universal Law of Cause and Effect.
Everything we do, say or think, gives rise to an effect, which in due time will
return to us, in full accordance with this law of consequence. What we call
“luck” is the result of our earlier good actions, and what appears to us as
misfortune is merely the repercussion of past negative actions.
Therefore, the events of our future do not arise coincidentally, but are actually
caused by the effects of our previous and present actions. In this way our
destiny is predetermined by our Karma. Just as the destination of an arrow
released from its bow is fixed and predictable, unless its course is diverted, or
corrected by another event. In the practice of “Yoga in Daily Life”, positive
thinking, wisdom and selfless service, we can lessen and alter the outcome of
our Karmas and gradually guide our destiny towards the positive.
Our present situation is a result of our past deeds and our present actions will
determine our future. Once we understand this, we can no longer blame
anybody else for what happens to us, but rather accept responsibility for
ourselves.
There are two types of Karma:
 Sakama Karma - selfish actions
 Nishkama Karma - selfless actions
Selfish thoughts and actions deepen the duality between “mine” and “yours”.
Being selfless however, leads us above and beyond the limit of our little ego,
to the unity of all beings. Sakama Karma binds us to Chorasi ka Chakra (the
Wheel of Death and Rebirth). Nishkama Karma frees us from this.
In India, the rain, the tree, the river and the Saint are all regarded as symbols
of selflessness. Rain comes for the benefit of all - humans, nature and
animals equally. The tree offers its shade to all that seek shelter and yields its
sweet fruit even to those who hurl stones at the tree to knock the fruit down.
The river is also there for everyone. The deer quenches its thirst in the same
river as the tiger and a Saint gives his blessing to all without distinction.
Nishkama Karma is the way to avoid creating new Karma and may even
resolve earlier Karma. To offer understanding, forgiveness and help are the
selfless actions that liberate us from the cycle of Karma.

Raja Yoga
 Raja means King. A king acts with independence, self-confidence and
assurance. Likewise, a Raja Yogi is autonomous, independent and fearless.
Raja Yoga is the path of self-discipline and practice.
Raja Yoga is also known as Ashtanga Yoga (Eight Steps of Yoga), because it
is organised in eight parts:
I. Yama - Self-control
II. Niyama- Discipline
III. Asana - Physical exercises
IV. Pranayama - Breath exercises
V. Pratyahara - Withdrawal of the senses from external objects
VI. Dharana - Concentration
VII. Dhyana - Meditation
VIII. Samadhi - Complete Realisation
The eight steps of Raja Yoga provide systematic instruction to attain inner
peace, clarity, self-control and Realisation.

Yama - Self-Control
consists of five principles:
 Ahimsa - Non-Violence
Ahimsa means not to cause pain or harm to any living being by thought,
word or deed. Non-violence also means not to kill. Consumption of meat
requires the death of an animal. It is due to this principle that Yogis are
Vegetarian. Animals have a keen instinct, which heightens their
awareness of impending death. They sense when they are to be
slaughtered and are in mortal fear. Fear and stress hormones are
released throughout their body. These hormones remain in the flesh of
the slaughtered animal and are eaten by unsuspecting people. Many
apparently groundless fears, neuroses and psychoses have their origin
in this food.
 Satya - Truthfulness
 To always speak the truth is good and correct, but more important is
how we convey the truth. We have the capacity to hurl truth at someone
like a knife, but we are also capable of clothing that same truth in loving
words. In order not to violate the principle of Ahimsa as mentioned
above, we should heed the advice of Mahaprabhuji, who said: “Each of
your words should fall like flowers from your lips”.
To be truthful also means not to hide your feelings, not to be evasive or
make excuses. Perhaps for some time we can hide our true face from
the eyes of others, but there is at least one person knows our inner truth
- our own self. Our own consciousness is a witness.
 Asteya - Non-Stealing
Asteya means that you should never take anything that rightfully
belongs to another. This means not only material objects, but also the
stealing of mental property, to rob someone of an opportunity, hope or
joy. The exploitation of nature and destruction of the environment also
fall into this category.
 Brahmacharya - Pure Way of Life
Brahmacharya is often translated as sexual abstinence. But it actually
consists of much more. Brahmacharya means that our thoughts should
always be turned towards God. This doesn’t imply that we should
neglect our duties in this world. On the contrary, we should fulfil these
responsibilities with great care, but always with the awareness: “I am
not the doer, God alone is the doer”.
 Aparigraha - Non-Accumulation of Possessions
We should not accumulate goods, but only acquire and use what we
need to live. One who has many possessions, also has many worries.
We are born without belongings and when we again depart from this
world, we leave all behind. Nonaccumulation also means to grant other
people their freedom - not to hold onto others. In letting go, we also free
ourselves. Therefore, to give freedom means to also to be free one’s
self.

Niyama - Discipline
consists of five principles:
 Shauca - Purity
Not only external purity, but more importantly, inner purity. Our clothing,
our body, as well as our thoughts and feelings should be pure. The
same holds true for the people we associate with. For our spiritual
development it is of great benefit to keep good company of people who
impart a good influence upon us, who are spiritual and support us with
their wisdom.
 Santosh - Contentment
Contentment is the greatest wealth we are able to possess. The Indian
poet Tulsidas, said: “You may possess mines of gold and precious
stone, but inner discontent destroys all wealth”. We can attain
contentment only when we recognise that all worldly goods bring
disappointment and that inner wealth provides more happiness than
material possessions.
 Tapa - Self-Control, Self-Discipline
In life, when we encounter adversity and obstacles, we should never
give up. Rather we should continue on our chosen path with firm
determination. To continue to practice, with self-discipline, patience and
perseverance - this is the key to success.
 Svadhyaya - Study of the Holy Scriptures
As Yoga aspirants we ought to acquaint ourselves with the traditional
scriptures of Yoga philosophy, such as the Bhagavad Gita, the
Upanishads, the Yoga Sutras of Patanjali, etc. These scriptures impart
valuable knowledge and provide great assistance on our Yoga path.
 Ishvara Pranidhana - Devotion to God
Hand over all that you do to the Divine Self with pure devotion. God
protects all who surrender with trust and faith.

Asana - Physical Exercises and

Pranayama - Breath Exercises
In the process of controlling the body and breath, Raja Yogis also achieve
control of the mind. This leads to an awakening of those inner powers which
will continue to give guidance on the spiritual path.

Pratyahara - Withdrawal of the Senses

Yogis are in the position of being able to direct their mind and senses at will,
either inward or outward. Just like a tortoise can withdraw its limbs and head
under its shell and extend them out again. Once there is controlled Pratyahara
there is gained an independence from external conditions. One can
immediately withdraw the senses from external objects and also, when
desired, use the senses consciously, with full awareness.
In the first stages of meditation we practice Pratyahara, keeping the body
motionless, the eyes closed, the mind quiet and the attention directed inward.
There are special techniques through which we can practice Pratyahara. One
meditation exercise initially directs attention to external sounds, their nature,
distance, etc. - simply observing the sound. Gradually awareness is withdrawn
to one’s “inner space” to the sounds within the body (heartbeat, blood
circulation, etc.). It is only when one has mastered the step of Pratyahara that
we can progress to concentration.

Dharana - Concentration
Dharana means to focus one’s thoughts and feelings upon a single object.
Usually we succeed with this for only a short time, then other thoughts come
and distract us. We become aware of our lack of concentration after just a few
minutes. Until we are capable of concentration on a thought or object for any
length of time, in any situation, we still have not mastered Dharana.
Candle meditation (Trataka), specific Asanas and Pranayamas, as well as the
repetition of Mantra, greatly help in improving the ability to concentrate.

Dhyana - Meditation
All meditation techniques are only preliminary exercises for true meditation.
One cannot learn to meditate, just as we cannot “learn” to sleep. Sleep just
happens when our body becomes relaxed and quiet. Meditation happens
when the mind is quiet. In meditation there is no imagination, because
imagination arises from the intellect. We can compare the human brain to a
powerful computer that has enormous storage capacity. All the data of the
Universe may be stored there, but this “computer” is also limited. Our human
brain can only reproduce what has been fed into it. But in meditation, we
experience pure being. The moment the intellect is still and the individual ego
ceases to exist, Divine light shines within the heart and we are one with it.

Samadhi - Complete Realisation

Samadhi is where the knower, knowledge and object of knowledge unite. The
knower (i.e. the person practicing), knowledge (i.e. what is God) and the
object of knowledge (i.e. God) become one. This means that one unites with
the Divine consciousness. Those who attain Samadhi see a heavenly, radiant
light, hear a heavenly sound and feel within themselves an infinite expanse.
When Samadhi is attained, we are like a river that finally flows into the sea
after a long and difficult journey. All obstacles are overcome and the river is,
for all of time, united with the ocean. In the same way, a Yogi arrives at the
end of the path and becomes one with the Supreme Consciousness. The
Yogi's consciousness finds eternal quiet, peace and bliss - the Yogi is
liberated. This experience cannot be conveyed in words, because:
only one who has tasted milk, knows how milk tastes;
only one who has felt pain, knows what is pain;
only one who has loved, knows what is love;
and so only one who has experienced Samadhi, knows what is Samadhi.
In this state all duality is dissolved. There is neither day or night, neither
darkness or light, no qualities or colour. Everything is one in the Supreme
Self. This union of the individual soul with the Cosmic soul is the goal of Yoga.

Gyana Yoga
Gyana means knowledge. Gyana Yoga is the path where reality is discovered
through insight, practice and knowledge. Gyana Yoga has four principles:
I. Viveka - Discrimination
 II. Vairagya - Renunciation
III. Shatsampatti - The Six Treasures
IV. Mumukshtva - Constant Striving for God

Viveka - Discrimination
Viveka is the purest form of knowledge. It can also be described as the
supreme authority of our conscience. Our conscience tells us what is right and
what is wrong. Mostly we know very well what we should do, however, our
egoistic desires generally show themselves as stronger and drown the voice
of conscience within us.

Vairagya - Renunciation
Vairagya means to liberate oneself inwardly from any desire for earthly
pleasure or possessions. A Gyana Yogi has realised that all worldly pleasures
are unreal and are therefore without lasting value. A Gyana Yogi seeks the
unchanging, the eternal Supreme - God. All things of this earthly realm are
transitory and therefore a form of unreality. Reality is the Atma, the Divine
Self, which is indestructible, eternal and unchanging. The Atma is comparable
to space. Space is always space - one cannot burn it or cut it. If we put up
walls we create single “individual” compartments. How-ever, space does not
change itself because of this, and one day when the walls are removed, there
only remains undivided, endless space.

Shatsampatti - The Six Treasures

This principle of Gyana Yoga comprises six principles:
 Shama - withdrawal of the senses and the mind.
 Dama - control of the senses and the mind. To restrain oneself from
negative actions, such as stealing, lying and negative thoughts.
 Uparati - to stand above things.
 Titiksha - to be steadfast, disciplined. To endure through and overcome
all difficulties.
  Shraddha - faith and trust in the Holy Scriptures and the words of the
Master.
 Samadhana - to have determination and purpose. Whatever may come,
our aspirations should always be directed solely towards our goal.
Nothing should ever be able to dissuade us from this.

Mumukshtva - Constant Striving for God

Mumukshtva is the burning desire in the heart to realise God and unite with
God. The Supreme and Eternal Knowledge is Atma Gyana, the Realisation of
our true Self. Self-Realisation is the experience that we are not separate from
God, but are one with God and all of life. When this Realisation dawns, the
boundaries of the intellect are opened and absolute. All encompassing love
fills our heart. It also becomes clear that whatever harms others, ultimately
harms us. So finally we understand and obey the Universal precept of
Ahimsa, non-violence. In this way the path of Gyana Yoga unites with the
principles of Bhakti Yoga, Karma Yoga and Raja Yoga.

Introduction to The System

“Yoga in Daily Life”
A Science of Body, Mind, Consciousness and Soul
To live in harmony with oneself and the environment is the wish of every
human. However, in modern times greater physical and emotional demands
are constantly placed upon many areas of life. The result: more and more
people suffer from physical and mental tension such as stress, anxiety,
insomnia, and there is an imbalance in physical activity and proper exercise.
This is why methods and techniques for the attainment and improvement of
health, as well as physical, mental and spiritual harmony, are of great
importance, and it is exactly in this respect that “Yoga in Daily Life”
comprehensively offers an aid to help one’s self.
Throughout the many years that I have been active in western countries, I
have become familiar with the modern lifestyle and the physical and
psychological problems faced by the people of today. The knowledge and
experience I gained led me to develop the system of “Yoga in Daily Life”. It is
systematic and graduated, integrating all areas of life and offering something
valuable for each phase of life. Regardless of age or physical constitution, this
system opens the classical path of Yoga to all. In developing this system to
accommodate the needs of today’s people, much consideration was given to
the conditions within modern society, without losing the originality and effect of
the ancient teachings.
The word “Yoga” originates from Sanskrit and means “to join, to unite”. Yoga
exercises have a holistic effect and bring body, mind, consciousness and soul
into balance. In this way Yoga assists us in coping with everyday demands,
problems and worries. Yoga helps to develop a greater understanding of our
self, the purpose of life and our relationship to God. On the spiritual path,
Yoga leads us to supreme knowledge and eternal bliss in the union of the
individual Self with the universal Self. Yoga is that supreme, cosmic principle.
It is the light of life, the universal creative consciousness that is always awake
and never sleeps; that always was, always is, and always will be.
Many thousands of years ago in India, Rishis (wise men and saints) explored
nature and the cosmos in their meditations. They discovered the laws of the
material and spiritual realms and gained an insight into the connections within
the universe. They investigated the cosmic laws, the laws of nature and the
elements, life on earth and the powers and energies at work in the universe -
both in the external world as well as on a spiritual level. The unity of matter
and energy, the origin of the universe and the effects of the elementary
powers have been described and explained in the Vedas. Much of this
knowledge has been rediscovered and confirmed by modern science.
From these experiences and insights a far-reaching and comprehensive
system known as Yoga originated and gave us valuable, practical instructions
for the body, breath, concentration, relaxation and meditation. The practices
that this book offers have therefore already proven themselves over
thousands of years and have been found to be helpful by millions of people.
The system “Yoga in Daily Life” is taught worldwide in Yoga Centres, Adult
Education Centres, Health Institutions, Fitness and Sports Clubs,
Rehabilitation Centres and Health Resorts. It is suitable for all age groups - it
requires no “acrobatic” skills and also provides the unfit, as well as
handicapped, ill and convalescent people, the possibility of practicing Yoga.
The name itself indicates that Yoga can be and should be used “in Daily Life”.
The exercise levels were worked out in consultation with doctors and
physiotherapists and can therefore - with observation of the stated rules and
precautions - be practiced independently at home by anyone. “Yoga in Daily
Life” is a holistic system, which means it takes into consideration not only the
physical, but also the mental and spiritual aspects. Positive thinking,
perseverance, discipline, orientation towards the Supreme, prayer as well as
kindness and understanding, form the way to Self-Knowledge and Self-
Realisation.

The main goals of “Yoga in Daily Life” are:

 Physical Health
 Mental Health
 Social Health
 Spiritual Health
 Self-Realisation or realisation of the Divine within us

These goals are attained by:

 Love and help for all living beings
 Respect for life, protection of nature and the environment
 A peaceful state of mind
 Full vegetarian diet
 Pure thoughts and positive lifestyle
 Physical, mental and spiritual practices
 Tolerance for all nations, cultures and religions

Physical Health
The health of the body is of fundamental importance in life. As the Swiss-born
Physician, Paracelsus, very correctly said: “Health isn't everything, but without
health everything is nothing”. To preserve and restore health there are
physical exercises (Asanas), breath exercises (Pranayama) and relaxation
techniques.
Within “Yoga in Daily Life” the classic Asanas and Pranayamas are divided
into an eight-level system, beginning with “Sarva Hita Asanas” (meaning,
“Exercises that are good for everyone”). Seven other parts follow this
preparatory level and lead progressively through the practice of Asanas and
Pranayamas. Several special programs have been developed from the basic
exercises: “Yoga for Back Pain”, “Yoga for Joints”, “Yoga for Seniors”, “Yoga
for Managers” and “Yoga for Children”. To maintain good health, other
valuable exercises within “Yoga in Daily Life” are the purification techniques of
Hatha Yoga. These involve Deep Relaxation (Yoga Nidra), Concentration
Exercises (e.g. Trataka) as well as Mudras and Bandhas (special Yoga
techniques).
An even greater factor in the maintenance of good health is the food we eat.
What we eat influences both our body and psyche - our habits and qualities.
In short, the food we eat has an effect upon our whole being. Food is the
source of our physical energy and vitality. Balanced and healthy foods
include: grains, vegetables, pulses, fruit, nuts, milk and milk products, as well
as honey, sprouts, salads, seeds, herbs and spices - either raw or freshly
cooked. Foods to be avoided are old, reheated or denatured foods, meat
(including all meat products and fish) and eggs. It is also best to avoid alcohol,
nicotine and drugs as these rapidly destroy our health.

Mental Health
In general, we are led through life by the mind and senses, rather than having
these under our control. However, to gain control of the mind, we must first
place it under inner analysis and purify it. Negative thoughts and fears create
an imbalance in our nervous system and through this our physical function.
This is the cause of many illnesses and sorrows. Clarity of thought, inner
freedom, contentment and a healthy self confidence, are the basis for mental
wellbeing. That is why we strive to gradually overcome our negative qualities
and thoughts and aim to develop positive thoughts and behaviour.
“Yoga in Daily Life” offers numerous methods to attain mental wellbeing:
Mantra practice [1], the observance of ethical principles, the keeping of good
company and the study of inspiring texts to purify and free the mind. An
important tool in self-investigation and self-knowledge is the technique of
“Self-Inquiry Meditation”, a step-by-step meditation technique of Self-Analysis.
In this meditation practice we come into contact with our subconscious, the
source of our desires, complexes, behavioural patterns and prejudices. The
practice guides us to become acquainted with our own nature - as we are and
why we are so - and then beyond self-acceptance to Self-Realisation. This
technique enables us to overcome negative qualities and habits and helps us
to better manage life’s problems.

Social Health
Social health is the ability to be happy within oneself and to be able to make
others happy. It means to nurture genuine contact and communication with
other people, to assume responsibility within society and to work for the
community. Social health is also the ability to relax and experience life in all its
beauty.
One of the growing problems of our times is drug addiction. It is a clear sign of
social illness. The system of “Yoga in Daily Life” can assist in overcoming this
illness and grant people a new, positive aim and purpose in life. The
importance of keeping good, positive company has a great influence upon our
psyche, as such companionship moulds and forms our personality and
character. Positive company is of great importance in spiritual development.
Living “Yoga in Daily Life” means to work for ourselves and for the benefit of
others. To do valuable and constructive work for our neighbours and the
community, to preserve nature and the environment and work for peace in the
world. To practice Yoga means to be active in the most positive sense and to
work for the welfare of all of mankind.

Spiritual Health
The main principle of spiritual life and the highest precept of mankind is:
AHIMSA - PARAMO DHARMA
Non-injury is the supreme principle
This precept embraces the principle of non-violence, in thought, word, feeling
and action. Prayer, meditation, Mantra, positive thinking and tolerance, lead to
spiritual health.
Humans should be protectors, not destroyers. Those qualities that really make
us human are the ability to give, understand and forgive. To protect life and
respect the individuality and independence of all forms of life is a primary
practice of the Yoga teachings. By following this precept greater tolerance,
understanding, mutual love, help and compassion develops - not only
between individuals, but between all humans, nations, races, and religious
faiths.
A fundamental principle of “Yoga in Daily Life” is religious freedom. Yoga is
not a religion - it is the source of spirituality and wisdom, the root of all
religions. Yoga transcends religious boundaries and reveals the way to unity.
“Yoga in Daily Life” offers the spiritual aspirant guidance on life’s path through
the practices of Mantra Yoga and Kriya Yoga. As the most highly developed
beings upon earth, humans are capable of realising their real nature and inner
Self, God. The spiritual goal of Yoga is God-Realisation, the union of the
individual soul with God. The realisation that we are all one in our common
root and connection to God is the first step.
Decisions regarding your health and wellbeing and a free, happy life, are in
your hands. Practice regularly with firm determination and success will be
certain.
I wish all Yoga practitioners and those still to become practitioners much
happiness, success, health, harmony, joy in life and God's blessing.
Mahamandaleshwar Paramhans Swami Maheshwarananda

ॐ ॐॐ ॐॐॐॐॐॐ ॐ ॐॐ ॐॐ ॐॐॐॐॐॐॐ ॐ
ॐॐ ॐॐॐॐॐ ॐॐॐॐॐॐॐ ॐ ॐॐॐॐॐॐॐ ॐॐॐॐॐॐॐॐॐॐॐ ॐ
ॐॐ ॐॐॐॐॐॐॐॐॐॐॐ ॐ ॐ ॐॐॐॐॐॐॐ ॐॐॐॐॐॐॐ ॐॐॐॐॐॐॐ ॐ
OM SAHA NĀVAVATU
SAHA NAU BHUNAKTU
SAHA VĪRYA KARVĀV-HAI
TE-JASVI NĀVADHITAM-ASTU
MĀ VIDVIṢĀV-HAI
OM ŚĀNTIḤ ŚĀNTIḤ ŚĀNTIḤ
OM Paramātma, protect and bless us.
Give us strength to come to the end of the path,
to eternal knowledge.
Help us so that we do not turn against one another,
and eternally united continue on the path together.
OM Peace Peace Peace

The Path of Kundalini Yoga

Most people are still far away from realisation. In this book I have described the path to
the Self, however, I would like to recommend to readers not to perform the practices
and techniques immediately, but to first read the entire book carefully and repeatedly.
This allows a deeper understanding of the significance, function and effects of the
individual Chakras to be gained.
The path of Kundalinī Yoga should only be commenced under the instruction and
guidance of a Realised Master (where possible), because otherwise one can easily go
astray. The instruction of the Master happens through the Mantra given to the disciple
as well as through Yoga techniques and Kriyās.
A prerequisite for reaching the goal is a firm decision to follow the spiritual path
lifelong, to be patient and persevere with the daily practice, to have faith in the Master,
and to trust in the path you have begun. The Master offers spiritual power, direction and
assistance, but it is our own individual endeavour that will bring the words of the Master
to realisation.
For everything that we would like to do in life there are three things to consider. First,
we need to ascertain our present starting point and accept this; second, we should be
clear about the goal we want to reach; and, third, we must decide on a path that will lead
us to this goal.
Once the goal has been decided upon one does not think of the effort required for the
journey ahead. With patience and concentration all difficulties are overcome and one
reaches the chosen goal.
Though it is important to be clear about your goal, this fact doesn’t mean that you have
already reached it. This can be a fatal mistake. Some people think: “I believe in God and
have found my personal God, therefore I have reached my goal.” This conclusion is false.
It means that we have recognised the goal intellectually, not that it has been realised in
our consciousness. When the latter is the case we experience realisation; and then we
are no longer the same person as before. We have gone through many experiences and
have matured through them. And the goal has also changed and turned out to be far
more magnificent than we could ever have imagined.
When singers practise a song, inwardly they have a vision of how it should sound. They
work hard training and polishing their singing until the song matches the vision, or
excels it. It is the same with a painter, writer, sculptor or architect. At first only the idea
or vision exists in the mind. A long, tiring creative process is required until a work of art
is produced from it, manifesting the inner blueprint.
Obstacles and setbacks belong to every path. They are the trials that we have to go
through. Some grow with the difficulties and become stronger, others begin to doubt
and give up. Only those who stand firm like a rock in the breakers of life will realise their
goal.
Recognise your goal and work with determination and concentration towards it. One
day you will come to the end of the path and immerse yourself in the Infinite. When you
have reached the goal you will recognise how wonderfully and perfectly God has
arranged everything. By then you will have developed so many inner powers and
willpower that the difficulties and obstacles that once loomed up huge and mighty like
mountains, now look like minute grains of sand that you can brush away with a flick of
your hand.
Mahāprabhuji once said:
“True art is to pull an elephant through the eye of a needle”.
One day the puffed-up “elephant” of our ego will become so small that it can be pulled
through the eye of a needle without resistance. This is precisely the task that we need to
accomplish.
Our life can be compared to a river that flows between two shores. On one shore we find
suffering, pain and disappointment, and on the other happiness, joy and harmony. But
generally we flounder helplessly in the waves of existence and are tossed from one shore
to the other by our destiny. The Master is the bridge that raises us above the course of
our destiny and leads us from the shore of sorrow to the shore of bliss.
With the love and blessing of Gurudeva
Mahāmandaleshwar Paramhans Swāmī Maheshwarānanda