Chakra granularity

[Guest guest]

Dear Rajarathinamji, Thankyou for your kind words and immidiate response over e-mail asking me not to stop the group. I think you got my message wrong. I said that in the rare case of my e-mail being hacked by someone, then I might not be able to run the group.The person might start abusing my ID and as a result services might suspend my email ID.But as long as Eshwaree and truth are there,order will remain.I will share whatever little I know. It is not that Iam better than the rest of the members. Iam just a young chap who is still studying in College. There are learned members in this group who know more than me. It is just that Iam more willing to spare my time and whatever little I know or find interesting.Please do not use words like "Great" or "Superlative" addresses to me, as I too possess many defects like any aspiring soul. Truly these two appellations go to my Gurunatha. It is funny you mentioned like many members that this group seems to have an asnwer to almost every question that a member poses and hence the title 'Kalpataru' seems apt.---It is not this group or me but my Guru and Amba who has the answer to every query. Guru does not mean just an externality. 'Guru' lies in your heart. If asked sincerely it will answer. And there lies the answer

to your first question on how miracles such as those explained in an earlier posting are wrought. Prayer is another form of asking. It is a conversation between you and the Paramatman. Prayer is the medium of miracles.Through prayer love is received, and through miracles love is expressed.So I entrate you sincerely for your own good to not be bamboozled by such miracles. Miracles should inspire gratitude, not awe.You should thank Amba Rajarajeshwari for what you really are. The children of Amba are pure, Vimala, and the miracle honours their purity, which can be camouflaged but not lost. Coming to your second question regarding Chakras... As the above diagram illustrates, there is not just one but at least four distinct series of centers of processing of subtle energy. This are often confused, especially in a lot of New Age material(Most modern, "New Age" interpretations combineSir John Woodroffe's text on "Serpent Power" with miscellaneous pop-guru teachings (Osho/Rajneesh is perhaps the most popular), the Leadbeater-Bailey-Tansley Neo-Theosophy interpretation,Christopher Hills' Rainbow

colours theme (but without his psychological thesis), and various New Age themes involving healing, correspondences with crystals and gemstones, the musical scale, and so on)which does not distinguish between the Tantreeka Chakras and the Taoist centres of circulation of energy. I for one who has suffered the pangs of burning lava in my spine and body due to uniniated and unguided practice of Kundalini knows better than to meddle with such esoteric and ancient concepts in the name of 'educating the masses'. Also there are many misconceptions among the public about Chakras. I will address a few here this posting. rear chakras (governor channel) ascending central chakras (inner being) front chakras (descending channel) Sahasrara Srividya BaddhaGuru Crown Back of Head Ajna Upper Tan Tein upper forehead Indu Manas Brow Mouth of God Talu/Lalana/Palate Base of Neck Vishuddha Throat Thymic Shoulder Blades Anahata Hrit Heart inside elbows palms of hands - fingers Diaphragmatic Middle Tan Tien Solar Plexus Door of Life Manipura Lower Tan Tien Navel Sea of Ch'i Sacral Svadhisthana Pubic genitals Coccygeal Muladhara Perineum knees behind knees feet & big toe beneath feet (atavistic) In addition to the various primary and minor nadis, the Shakta Tantra and Kundalini/Laya Yoga traditions emphasis was placed on the central nadis which represented concentric (hence increasingly subtle) channels located vertically along or in front of the spine or backbone, and along which are strung the seven chakras. These four nadis are: Sushumna-nadi starts from the Kanda-mula, lying just below the Muladhara Chakra, and goes upward centrally within the vertebral column. Vajra-nadi starts from the starting point of Sushumna and goes upward, lying within Sushumna. Chitrini-nadi starts at the starting point of the Vajra nadi and goes upward, lying within the Vajra nadi. Brahma nadi or Brahmarandhra nadi starts from the orifice of

Swayambhu-linga in the Muladhara and goes upwards, lying within Chitrini The chakras are actually said to be strung along the fine Chitrini nadi, rather than the Sushumna as is commonly stated in Western books on the subject. The symbolism regarding the Ida, Pingala, and Sushumna nadis is especially richly developed in tantric texts. The Ida on the left is generally associated with the moon, white in colour, and with the prana or rising vital breath, semen and Shiva (male) ; the Pingala on the

right with the sun, the colour red, blood or ovum and Shakti (female) (Gorakshasiddhantasamgraha). The Ida is also sometimes associated with the prana or rising vital breath, and the Pingala with the apana or descending breath. Clearly, the Correspondences vary according to the school and the text. In the Laya Yoga tradition of the Sat-Cakra-Nirupana, the Padaka-Pancaka, and the commentary by Sir John Woodroffe (Arthur Avalon) ( The Serpent Power), the Ida or lunar channel on the left is associated with Shakti-rupa or the female principle; the Pingala or solar channel on the right with the masculine principle (according to the Sammohana-tantra the purusha). The central channel or Sushumna is associated with fire and the union of the two. Although it is generally agreed that the Ida terminates at the left nostril and the Pingala at the right nostril (so much so that the practitioner is advised to breathe alternately through each nostril to purify his or her nadis), there are two interpretations regarding the remaining position of these two primary nadis in the body. Perhaps the standard traditional interpretation is that they are strung like a double bow, the Ida wholly on the left, the Pingala completely on the right, and the Sushumna supporting the chakras in the center. A rival interpretation, and one that has become very popular in the West, is that the Ida and the Pingala alternate, crossing over the the Sushumna at various points, thus giving rise to the image of the Caudicus. Each element is characterized by a particular sound made visible with the help of a Devanagari letter in the middle of the lotus, the "Central Sound" of the lotus (Bijamantra the seed-sound). The element owes its existence to the central sound. The individual petals of the lotus, too, bear Devanagiri letters.There are also peripheral sounds. Above every letter one can see a point (Bindu, Anusvara). The pronunciation of the letter will, therefore, always ensue as nasalized. This shows that the letters serve a sacred aim in this context. A Bindu is a place where a divinity reveals itself. In the letters themselves there is manifested the shaping operative force of this divinity. This is the female (S'akti) while the corresponding god (Devata) is male. In each the Bindu a Devati emerges into manifestation. Beside him (marked out-side the Bindu), there is a S'akti - the "queen" of this centre. These two central divinities - Devati and S'akti (who is also called Devi) - form the ruling pair of divinities of this centre. Each lotus-flowers points to such a ruling divine pair. And finally I would like to tell that there is something known as 'Niravana Chakra' which not many people are aware. In Tantra this is variously called the Sahasrara (Thousand Petalled lotus), the Nirvana, the Parabrahma (Supreme Godhead) or the Bodhini (Awakened Consciousness) Chakra, among other terms; in Tibetan

Buddhism it is termed the wheel of great bliss and associated with the Swabhavakaya or Absolute Self-Nature; and in Taosim it is referred to as poetically as the One Hundred Meetings (Bai Hui), Kun Lun Mountain (the highest peak of heaven), or more pragmatically the back-of-the-crown point. This is the centre through which one connects to spiritual dimensions and planes of consciousness beyond and above the seperate individual self. Through it one receives revelations from higher planes of existence. Such revelations are the basis of genius, higher intuition, and genuine (as opposed to false lower emotional) religious experiences. Now, there is some confusion regarding the precise nature of this chakra, due to once again the fact that several different chakras are confused here. It should be noted that the Crown

point does not correspond to the true Sahasrara chakra, as this is located some distance above the top of the head. Rather, it corresponds to a sort of secondary Sahasrara, which can be called the Nirvana Chakra, and which is represented as having one hundred rather than one the Sahasrara's traditional one thousand petals. In the Tibetan schema, the crown chakara however has only thirty-two spokes or petals, while the Theosophist Leadbeater describes it as having twelve primary and 960 secondary petals. It may well be taht there are several different chakras here, occuptying the same point in space.. Another name for the Nirvana chakra is the Brahmarandha chakra. At death, the spirit leaves the body through a tiny hole at the top of the head, called in Indian thought the Brahmarandha. Similarily in Taosit esoteric systems that teach the cultivation of an immortal spirit body,

this body exits through the Crown Centre, in contrast to ordinary astral projection or out of body experience, which is normally through (or regulated by) the Solar plexus centre. This chakra is usually described as being white (or shining white) in colour, although Leadbeater and Hills both describe it as more violet in hue. It may be that white corresponds to its higher or positive polarity, and violet to its lower polarity. I have seen it only to be of pure white colour and with white energy fumes during my Kundalini exercise. At that as I was a school boy, I did not know how to express it and what to say of it. When I went and told some sadhakas, they told me to intensfi the

experience and do what is known as 'siddhiuttharana' of the niravana Chakra. This led in me an intense fire burning me inside completely. Iam glad it did not take a physical element and burn me even physically(in which case I will not be here typing these for you Rathinamji!) The pangs which I suffer should not come even to my worst enemy(if I have one that is externally).But as the Tibetan saying goes 'It is from burnt wodd that a beautifully green sapling arises'. You have mentioned in my email subtly about Siddhiuttharana technique thinking I might not know it! I could guess as much. Iam sorry to break that illusion. It so happens that when I was studying in my seventh form in India, I came across a text in Kundalini and like a child playing with fire, I played with it and meditated hours together to end up burning my 'fingers'(read spine...well, even fingers because at a letr stage my whole body was set on fire putting it modestly). Now, one defect in Siddhauttharana technique is that One gets hatched or hitched to climbing one petal of the Sahasraara

and staying there(Vimalananda in the famous Aghora series of Robert Svoboda mentions that in the second volume). Staying there provides enromous 'ananda' but one gets addicted to the 'ananda'. ultimately even 'ananda' is a detterent to realization. Many many siddhas become 'powerful' and are immersed in 'uttharana anananda' thus doing this kundalini kriya. One more thing which puzzled me in your email was the fact that though on one hand you did not think I knew the name or concept(when in fact I tried it and hurt myself internally), you still posed a query to get answer from me using terms like 'great' or 'superlative'. Iam no more greater than your Atman is sire! I exist in you and you in me and we both in Mahaoujasa Ananda, the unmatta which is beyond good and bad ...beyond even description. I remain silent at the feet of my Gurunatha here as Iam unable to type further.... Yours yogically, Shreeram Balijepalli

 

 

 

Purity, Powers, Parabrahmam...

 

 

 

 

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