Month: December 2020

“Kundalini Yoga as Taught by the Ancient Yogis” A free lecture and beginner class with the Dharma Warrior

Event time: Sunday, May 30, 2021 12pm Atlantic Time (AST /GMT-3:00)
JOIN LIVE VIA ZOOM!

This work is dedicated
to my many students and many teachers on the path.

I extend sincere gratitude to Swami Tadatmananda and his work and research in the film “Kundalini as Envisioned by the Ancient Yogis” which has greatly informed and inspired the current presentation.

Preface
I urge the reader to approach the subject of Kundalini Yoga with respect and precaution. Having witnessed first hand the traumatic effects that the rapid raising of the Kundalini energy can cause in the human organism, I would recommend taking great care in beginning to practice this powerful form of Yoga.

It can most easily be explained thusly: all change on the energetic level caused by practice of Kriya or Kundalini Yoga must be absorbed and regulated in the physical world. It is most natural and most heathy for change of this nature to happen in a slow and controlled manner. It is when the Kundalini energy is raised rapidly that the human organism struggles to synchronize with these new energies on the physical, mental and emotional levels. For this reason, among many others, I would recommend developing one’s Kundalini practice in a slow and steady manner, preferably under the guidance of an experienced teacher; which may be quite hard to find.

In the modern day, one will find it quite easy to find shallow Gurus looking to make a quick dollar, or to rise to some level of personal fame. This is problematic enough on its own, but when dealing with forms of Yoga Kriya and Sadhana which can have drastic and potentially harmful effects upon the practitioner, we start to enter a whole other level of questionable and dangerous practice.

The following information is presented with the intention of providing an elementary understanding of the practice of Kriya Yoga in the Vedic traditions as taught by the ancient Yogis. It is not my intention to provide a clear and concise system to supplant where there is a modern day lack, but rather to share my own findings and research on the subject in hopes that those looking to begin the practice of Kundalini Yoga will do so from a position of having at least familiarized themselves with the foundational concepts which shape the tradition before diving in to any level of practice whether under the guidance of a teacher on on one’s own.

Kundalini Yoga in theory and in practice has been taught in secret for millennia, and for good reason In my not so humble opinion. Proceed with caution.

Introduction
Kundalini Yoga is a very ancient practice which has become popular among modern day practitioners of Yoga the world over in recent decades. An attempt will here be made to expose the elementary aspects of  Kundalini Yoga as presented in the ancient Indian texts of the Vedas and the Upanishads contrasted to the modern understanding of the practice.

The force called Kundalini in the Vedic traditions has been recognized by cultures the world over by many names. The Chinese arts of Qigong and Chinese medicine call this force “chi” or “qi” while the Japanese variation is “ki”.  From the Sanskrit Candali, the later Tibetan “Gtummo” is derived from Tummo/Domo theTibetan Buddhist Goddess who inspired an entire Yogic practice by the same name. Tummo/Domo in Vajrayana Buddhism by which Yogis have developed amazing control of the energetic bodies. The best example of this is perhaps the amazing feat of the mountain Yogis who can control the temperature of their body in freezing temperatures via these practices to the point that frozen towels lain on their backs will first thaw, then evaporate and totally dry out from the Yogi’s intense generation of heat. Other examples of these “Siddhis” or powers granted to the Yogi are many. One blessing of modern technology is that we can now see the increased electromagnetic energy via Kirlian Photography. Even the modern day medical and scientific communities are starting to acknowledge the validity of the energetic body. Many modern day medical practitioners are encouraged to learn energetic healing techniques such as Reiki and Quantum Touch to aid in the treatment of patients.

The following essay is a textualized version of a lecture prepared for a local audience and intended to give the student a stepping stone towards developing their own personal practice inspired by Kundalini Yoga as taught by the Rishis, the ancient sages of the Vedic texts. An honest and true effort has been made to rediscover the teachings of Kundalini Yoga as taught by the ancient Yogis. To my dismay I found it surprisingly difficult to find a single person in the West even attempting to revive the tradition as taught in the Vedic texts save for Swami Tadatmananda, a Vedic monk whose research and experiments are documented in his film “Kundalini as Envisioned by the Ancient Yogis”


The Modern Day Practice of Kundalini Yoga

Firstly, an attempt will here be made to briefly explore the prevailing aspects of the practice of Kundalini Yoga as understood in the modern day.
The modern day understanding of Kundalini Yoga in the West can be credited to a small number of influential Gurus and teachers. We will here attempt to outline these influential figures and their contributions to the modern understanding of the practice. Aside from the early teachings of the Rishis in the Vedas and Upanishads, the Yoga Sutras as presented by Patanjali (circa 400CE) are considered to have contributed greatly to the modern understanding of Yoga.  

“The Yoga Sūtras of Patañjali are a collection of 196 Indian sutras (aphorisms) on the theory and practice of yoga. The Yoga Sutras were compiled prior to 400 CE by Sage Patanjali who synthesized and organized knowledge about yoga from older traditions.The Yoga Sūtras of Patañjali was the most translated ancient Indian text in the medieval era, having been translated into about forty Indian languages and two non-Indian languages: Old Javanese and Arabic. The text fell into relative obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century due to the efforts of Swami Vivekananda, the Theosophical Society and others. It gained prominence again as a comeback classic in the 20th century.

Before the 20th century, history indicates that the medieval Indian yoga scene was dominated by the various other texts such as the Bhagavad Gita and the Yoga Vasistha, texts attributed to Yajnavalkya and Hiranyagarbha, as well as literature on hatha yoga, tantric yoga and Pashupata Shaivism yoga rather than the Yoga Sūtras of Patañjali.Hindu orthodox tradition holds the Yoga Sūtras of Patañjali to be one of the foundational texts of classical Yoga philosophy. However, the appropriation – and misappropriation – of the Yoga Sutras and its influence on later systematizations of yoga has been questioned by scholars such as David Gordon White, but reaffirmed by others such as James Mallinson.

Modern scholars of yoga such as Philipp A. Maas and Mallinson consider the Bhasya commentary on the Sutras to be Patanjali’s own, and the Sutras to be his summary of older accounts of yoga. The combined document is thus considered to be a single work, the Pātañjalayogaśāstra.” 

– https://en.wikipedia.org/wiki/Yoga_Sutras_of_Patanjali

The text known as the Shiva Samhita has also contributed much to the modern day understanding of Kundalini practice, Shaivism and Yoga in general. The Shiva Samhita is commonly dated to the 17th century and not credited to any known author, however some scholars suspect the text could date back as far as the 10th century Gorakhnath, Hindu reformist and founder of the Nath Sampradaya.

“Shiva Samhita (IAST: śivasaṃhitā, also Siva Samhita, meaning “Shiva’s Compendium”) is a Sanskrit text on yoga, written by an unknown author. The text is addressed by the Hindu god Shiva to his consort Parvati. The text consists of five chapters, with the first chapter a treatise that summarizes nondual Vedanta (Advaita Vedanta) philosophy with influences from the Sri Vidya school of South India. The remaining chapters discuss yoga, the importance of a guru (teacher) to a student, various asanas, mudras and siddhis (powers) attainable with yoga and tantra.

The Shiva Samhita is one of three major surviving classical treatises on hatha yoga, the other two being Gheranda Samhita and Hatha Yoga Pradipika. It is considered the most comprehensive treatise on hatha yoga, one that recommends that all householders practice and benefit from yoga. Over a dozen variant manuscripts of the text are known, and a critical edition of the text was published in 1999 by Kaivalya Dham Yoga Research Institute.”
–https://en.wikipedia.org/wiki/Shiva_Samhita

In his documentary film “Kundalini as Envisioned by the Ancient Yogis”, Swami Tadatmananda lists four major contributors to the modern renaissance of Kundalini Yoga, namely: C.W. Leadbeater, Gopi Krishna, Swami Muktananda and Yogi Bhajan. We will now briefly explore the contributions of these individuals and a small number of others to the modern day understanding of Kundalini Yoga in the West.

 In his book “The Chakras” (1927), C.W. Leadbeater(1854-1934 Perth, Australia) presents a version of the Chakras with many adaptations based on his personal influences from Western occultism and the Theosophical Society of which he was a member. The Theosophical Society is an occult initiatory order founded by Madame Helena Petrova Blavatsky (1831-1891) claiming to have received spiritual wisdom from a group of quasi-superhuman beings known as” the Society of Hidden Masters” existing in a shadowy location upon Earth’s eastern hemisphere from where they emit psychic transmissions to adepts the world over who have been attuned to these mystic channels.

The Indian Yogi and social activist Gopi Krishna (30 May 1903 – 31 July 1984) was instrumental in popularizing Kundalini Yoga in the modern day and was highly influential among Western “hippies” and New Age spiritual seekers.  His book Kundalini: The Evolutionary Energy in Man  is Gopi Krishna’s personal account of his experience with Kundalini and can be seen to have greatly influenced the modern day understanding of the practice. Gopi Krishna promoted a Yogic practice commonly known as Kriya Yoga based on the teachings of the Yoga Sutras compiled by the sage Patanjali circa 400CE. Though the Yoga Sutras were the most commonly translated Indian texts in medieval times they fell into obscurity until more modern times when they were popularized by Gopi Krishna as well as the renowned Vedic philosopher and revolutionary  Swami Vivekananda.

Swami Muktananda (1908-1982) taught a version of Kundalini Yoga heavily influenced by the Kashmiri Shaivite tradition to which he belonged. Swami Muktananda left home at the age of 15 and travelled throughout India seeking the instruction of a number of gurus. It was under the instruction of Bhagavan Nityananda that Swami Muktananda claims to have been granted great Siddhis or powers, the ultimate being the passing on of Nityananda’s power unto Muktananda on his death-bed. This transference of Shakti or “Shaktipat” is a common point of contention among modern day Kundalini practitioners, some believing whole heartedly in its veracity, while others insist that this widely used technique of many modern gurus and spiritual teachers is no more than a money grab. Swami Muktananda went on to develop his own spiritual tradition known as Siddhi Yoga, incorporating many aspects of Kundalini practice learned from Nityananda and a life-long pursuit of Yogic power.

The version of Kundalini Yoga which has become most prominent in the modern day is that as taught by Yogi Bhajan and his 3HO Foundation.The 3HO Foundation present a version of Kundalini  yoga which strays greatly from the traditional teachings as presented in the Yoga Upanishads.Yogi Bhajan incorporated various aspects of his personal Sikh religion, replacing the original Sanskrit mantras with Sikh mantras. In addition to replacing the original Sanskrit mantras with his favoured Sikh mantras, Yogi Bhajan also incorporated various aspects of Kriya Yoga, a form of Yoga taught by the Patanjali which gained great popularity with the New Age movement in the mid to late 20th Century.

In addition to these four major contributors to the modern theory and practice of Kundalini mentioned by Swami Tadatmanananda in his research, I would like to here draw attention to a small number of other key figures who have made significant contributions to the modern understanding and practice in the Modern West.

Swami Vivekananda (1863-1902)  was a renowned Indian philosopher and political revolutionary who had a profound influence on the development of Hindu and Yogic philosophy in his short life. Kundalini Yoga remained largely unknown to the western world until it was brought to the United States by Swami Vivekananda (1863-1902) in 1893. As a Hindu monk in his early life Swami Vivekananda was a disciple of  Ramakrishna, a Hindu mystic and saint. Ramakrishna drew from a wide experiential background in various religious traditions including the Vedic streams of Tantrism, Vaishnavism and Advaita Vedanta which certainly helped form Swami Vivekananda’s ideas on Yoga and Vedic philosophy. After Ramakrishna’s death in 1886 Swami Vivekananda established a monastic order titled Ramakrishna Math and a more open religious organization called the Ramakrishna Mission in honour of his guru and his teachings.

The Hermetic Order of the Golden Dawn was an occult magickal group based in London England in the late 19th Century and into the early 20th Century whose membership was highly influential to the understanding of Kundalini Yoga among other subjects of Eastern mystery of the time. The membership of this group could be called a “who’s who” of the British occult community of the time.

Among the most prominent and influential members of the Hermetic Order of the Golden Dawn was the British writer and ceremonial magician Aleister Crowley (1875-1947), who was instrumental in popularizing Yoga with a Western audience in the early to mid 1900s. In addition to travelling extensively through India and China as a young adult, Crowley pursued many avenues of both the Eastern and Western mystery traditions in search of spiritual wisdom. Crowley’s book “Magick in Theory and Practice” provides a detailed outline for beginning mystical practice using the diverse system of Yoga. Much later in his life, in 1939 Crowley published a book entitled “Eight Lectures on Yoga” which provides great insight into various aspects of Yogic practice from a lifelong practitioner and teacher. Both of these works were very instrumental in the popularization of Yoga with practitioners of Western mysticism from the mid 20th Century to the modern day. Crowley’s contribution to the development of the modern spiritual paradigm and the New Age movement in general are difficult to quantify and by far outreach the aims of this brief introductory text. 

To the modern Yogi, particularly in the West, Kundalini Yoga has come to be associated with a diverse variety of ideas and practices. While many aspects of these modern associations have their roots in traditional aspects of ancient Yoga, many of these aspects are later additions developed by Yoga practitioners from times immemorial up to the modern day. Many of these more modern aspects of what is now known as Kundalini Yoga in the West may indeed have great benefits to the practitioner, but this is not to be brought into question here. Our aim is to simply outline the practice of Kundalini Yoga in the modern day contrasted to its ancient Vedic origins.

The popular modern day branches of Kundalini Yoga have been shaped by a wide variety of influences and claim origin in differing sources. The contemporary vision of this ancient practice differs greatly to that of the Rishis who originally described Kundalini Shakti in the Vedic texts of India’s remote antiquity.


Kundalini Yoga as Taught By the Ancient Yogis

Now, we will attempt a brief exploration of the religious and philosophical currents of thought that influenced the earliest ideas surrounding the mysterious Kundalini energy. 

The ancient Yogis describe Kundalini Shakti as the life force energy which lies dormant, coiled like a snake at the base of the spine. While this life force energy is envisioned as the manifestation of the feminine aspect of the life force or Kundalini Shakti, the masculine principle within Kundalini Yoga is embodied by Shiva, the Lord of Consciousness and the supreme deity of Kundalini Yoga.

Kundalini Yoga evolved from the practices of the Shaivite spiritual traditions of ancient India. Shiva is the God of consciousness and is the central deity of Kundalini Yoga. Shiva is the consort of Shakti whose name means “power”. The Kundalini energy which lies dormant at the base of the spine is known as Kundalini Shakti. Kundalini Shakti is a powerful, healing and transformative energy described by the Yogis and Rishis in the ancient Vedic texts, particularly in the 20 Yoga Upanishads.

In his film “Kundalini: Awakening the Shakti Within”, Raja Choudry says that after the cerebral-spinal complex is fully developed in the human organism that the Kundalini, no longer needed to protect the vital development of the body, descends or recoils to the base of the spine. The kundalini lies dormant but can be stimulated through certain practices used to  “rouse the fire serpent”.

From the Yoga Kundali Upanishad:
“The Sakti named Kundalini, which is like a thread in the lotus and is resplendent, is biting with the upper end of its hood (namely, mouth) at the root of the lotus of the mulakanda. Taking hold of its tail with its mouth, it is in contact with the hole of bramharandhra (of sushumna). If a person seated in the pad ma posture and having accustomed himself to the contraction of his anus makes his vayu go upward with the mind intent on Kumbhaka, then agni comes to svathisthana flaming, owing to the blowing of vayu. From the blowing of vayu and agni, the chief (Kundalini) pierces through the Bramhagranthi and then Vishnugranthi. Then it pierces Rudragranthi, after that, (all) the six lotuses (or plexuses). Then Sakti is happy with Siva in sahasrara kamala. This shouild be known as the highest avastha (state) and it alone is the giver of final beautitude.”
– as presented by Raja Choudhrey

Though in the modern day Yoga is practiced by males and females alike with no major differences in the practice dependent upon biological sex or gender. The following quote from the Yoga Sikha Upanishad when speaking of these techniques gives a clue as to the intended audience in those times being at least prodominantly male:

From the Yoga Sikha Upanishad:
“The triangular part between the anus and penis is called the mooladhara. This is the place where Shiva lives as a life giving force. There the Parashakthi called Kundalini lives. From there wind is produced. The fire is also produced from there. From there only the sound “Hamsa” and the mind are also produced. This place which would give whatever is asked for is called Kamakhy peetam (the seat of passion).”

The ancient Yogis developed a number of techniques for awakening the Kundalini energy and directing it throughout the body. According to the Yoga Upanishads, Kundalini is roused and controlled via the development of four aspects of Yoga: Mantra Yoga, Laya Yoga, Hatha Yoga and Raja Yoga.

Mantra Yoga is the chanting of sacred Sanskrit words believed to hold divine or supernatural powers. Specific mantras are chanted to invoke different deities, elements and supernatural forces for the purpose of cultivating Kundalini Shakti. Specific mantras are employed by the Rishis to guide the Kundalini energy from the base of the spine upward toward the crown of the head, through 7 power zones known as “chakras”. 

Hatha Yoga employs the use of a combination of asanas (physical postures), pranayama (breathing techniques) and bandhas (muscular contractions). Hatha Yoga also uses various mantras and mudras (hand positions) to invoke specific forces and to focus the mind of the Yogi in meditation. 

Laya Yoga seems to be a term that was once used to denote the practice of the control of the energetic body, but the term has come to be synonymous with Kundalini Yoga in the modern day and no real significant distinctions can be made about its origins or practice save for the fact that the term was once popular in ancient India.

Raja Yoga is a mystical tradition formed from the teachings of the Yoga Sutras of Patanjali. Raja Yoga can be roughly translated from its native Sanskrit as “Royal Yoga” or “the Yoga of Kings” reflecting the insistence by the Rishis that all other aspects of Yoga are meant to prepare the Yogi for Raja Yoga or meditation. In this way holding postures, flowing with the breath, and even moral aspects of Yoga can be seen as preparing the body and mind for enduring long periods of meditation. Aleister Crowley proposed that poses should be held for 5-10 minutes for the purpose of preparing the body as the muscles, tendons, ligaments and bones often take several minutes to relax.

The Nadis and the Chakras

We will now explore the general understanding of the energetic body as described in the Vedic texts. Swami Tadatmananda makes an important observation in his film “Kundalini Yoga- As Envisioned by the Ancient Yogis” regarding the Nadis and the Chakras. It is important to not treat these two systems as one and the same, as there are indeed important distinctions to be made between the two systems.

The Nadis belong to a pre-scientific model of the human nervous system detailed in Vedic texts dating back over 3,000 years. Nadi is a Sanskrit word meaning “tube” or “pipe”. There are three major Nadis according to the Upanishads. The Pingala and Ida nadis are commonly understood to correspond to an active and passive or masculine and feminine polarity of energy in the body.  The Pingala Nadi is Solar or active in nature and corresponds to the left hemisphere of the brain, starting at the base of the spine and terminating at the right nostril. The Ida nadi is Lunar or Feminine and corresponds to the right hemisphere of the brain, terminating at the left nostril. The balancing of the Pingala and Ida nadis allows for Kundalini to rise from the muladhara or root chakra into the hollow central channel of the Sushumna nadi which runs the length of the spinal column.

Swami Vivekananda on Kundalini and the Nadis
“According to the Yogis, there are two nerve currents in the spinal column, called Pingala and Ida, and a hollow canal called sushumna running through the spinal cord. At the lower end of the hollow canal is what the Yogis call the “lotus of the Kundalini”……when that Kundalini awakes , it tries to force a passage through this hollow canal (Sushumna), and as it rises step by step, as it were layer after layer of the mind becomes open and all the visions and wonderful powers come to the Yogi. When it reaches the brain, the Yogi is perfectly detached from the body and mind; the soul finds itself free.”

Nadi Shodna – Alternate Nostril Breathing

Various techniques are employed in Kundalini Yoga to work with the Nadis and the flow of energy or prana in the subtle body. Nadi Shodna, popularly known as alternate nostril breathing, is a commonly used breathing method for stimulating and balancing the energies of the Nadis.

Sitting with a tall spine in an upright seated position, the right hand thumb covers the right nostril. Breathe deeply through the left nostril, stimulating the Ida Nadi, the right brain, and the cooling, calming qualities of this subtle energy channel. Retain the breath in kumbhaka as long as is comfortable before plugging the left nostril with the ring finger of the right hand and exhaling through the right nostril. Hold for as long as is comfortable before repeating the process on the opposite side. Plugging the left nostril with the right hand ring finger, inhale deeply through the right nostril. This stimulates the heating and active energy of the Pingala Nadi, the left brain, and the right side body. Hold the breath in for as long as is comfortable before plugging the right nostriland exhaling through the left. This entire process should be repeated several times and can be practised daily to help balance the active and passive energies of the Nadis.

The Seven Chakras
As Described in the Upanishads

While the Nadis serve as the channels that carry prana through the body, the Chakras serve a different purpose which is specific to the practice of Kundalini Yoga. While the Nadis are believed to actually exist in the physical body, the Chakras were not originally believed to exist in such a physical way but were incorporated by the Rishis much later. The Nadis are mentioned widely throughout all 108 Upanishads, while the Chakras are only given mention in the 20 Yoga Upanishads, lending credence to their more specialized function for the purpose of employment in the practice of Kundalini Yoga.

“The Chakras were tools used by the ancient Rishis to draw the attention and the Kundalini energy to particular areas of the physical and subtle body for reasons of healing, meditation and various other purposes. It is difficult to determine at what point in history various other attributions were attributed to the chakras, but it is fair to say that the system as understood in the modern day differs greatly from that used by the Rishis and ancient Yogis.”
-Swami Tadatmananda


Now we will explore the 7 Chakra system as presented in the Yoga Upanishads. The traditional Yantras (images), Mudras (hand postures), Mantras (chanted sounds) and other traditional associations will be outlined for each of the 7 power zones. Asanas (postures) are provided which are said to influence the organs and areas of the body. Using these Asanas, Mudras and Mantras while focusing on the traditional Yantras and embodying the appropriate deities, the student is provided with many tools to practice Kundalini in a traditional fashion. Images of the traditional deities associated with each of the lower 5 Chakras are provided at meditative tools for the student. A brief description of each of these associations is provided with the intent that the student might have something to take away from this class that can be used to develop a personal practice inspired by the version of Kundalini Yoga taught in the Vedas and Upanishads.

Muladhara Chakra

Yantra: 4 Petalled Lotus
Element: Earth
Mantra: Lam
Deity: Brahma 

Bramha, the Deity of Muladhara Chakra

The Muladhara chakra is located at the base of the spine and is typically coloured red. The root chakra is associated with the element Earth which is represented by a yellow square. The deity of the Muladhara chakra is Bramha, the creator god. Bramha here holds a Vedic scroll, the elixir of life and a Mala necklace, the traditional prayer beads of the Yogis. Bramha is also sometimes seen holding a large spoon with which he stirs the “kunda” meaning chalice in ancient Tamil, implying the rousing of the fire serpent, however many also believe the origin of the word Kundalini to mean “coiled” in sanskrit.

The ancient Yogis suggest Sukhasana, Balasana, Malasana and Uttanasana to stimulate the Muladhara chakra. Mulabanda or “root lock” is a technique used to encourage the arousal of the Kundalini at the base of the spine. This technique is employed by contracting the muscles of the perineum, the muscles of the anus and sex organs. This technique is often used in conjunction with Bastrika Pranayama or “Bellows Breath”, commonly known as “breath of fire” to encourage the Kundalini to rise from the Muladhara Chakra and begin its ascent up the spinal column via the Sushumna Nadi. Bastrika Pranayama, also known as Kapalabhati Pranayama or “Shining Skull Breath”, employs rapid forceful exhalation combined with rhythmic pulsation of the abdomen muscles as a technique to fan the flames of Muladhara and force prana into the Sushumna Nadi via the production of heat expanding from the root chakra, “the rousing of the fire serpent”

“Within the Muladhara Chakra is a yoni, and within that yoni is a great linga.”
– Yoga Chudamani Upanishad

The Yoni is Kundalini Shakti, the feminine principle,  and the Linga is the masculine principle, Shiva manifest as pure consciousness. Via the union of Shiva, the masculine force with the infinite power of Shakti is the world made manifest.

Svadhisthana Chakra

Svadhisthana Chakra

Yantra: 6 Petalled Lotus
Element: Water
Mantra:Vam
Deity:  Vishnu as Sustainer of the Universe

Vishnu, the Deity of Svadhisthana Chakra

 The Svadhisthana chakra is usually coloured orange and is located at the sacrum just below the naval. The associated element is water represented by a blue crescent moon. The Svadhisthana chakra is said to influence the kidneys, urinary tract, the genitals and the reproductive organs. The ancient Yogis ascribe Balasana, Natarajasana and Parirtta Trikonasana for working with the Svadhisthana chakra.

Vishnu is here depicted in his form as Sustainer of the Universe. Having four arms Vishnu here holds a vajra, a lotus, a horn and a large ring.

Manipura Chakra

Yantra: 10 petalled lotus
Element: Fire – red triangle
Mantra: Ram
Deity: Rudra

Rudra, the Deity of Manipura Chakra

The Manipura chakra is typically coloured yellow in the modern day though it is traditionally associated with the element Fire, represented by an upward red triangle. The manipura chakra influences the adrenal gland, the liver, the pancreas and the digestive system. Bhastrika Pranayama is a recommended practice for strengthening the MAnipura chakra.

The deity of the Manipura chakra is Rudra, the old aged Shiva. Rudra is a deity associated with fire and a god of hunters and warriors. Here Rudra holds the Sacred trident or Trishul and the Damaru, the sacred drum of Shiva. Rudra is also often depicted holding a serpent and an animal carcass.

Anahata Chakra

Yantra: 12 petalled lotus
Element: Air (blue circle)
Mantra: Yam
Deity: Beneficent Shiva/Ishvara

Anahata means “that which can not be struck” and refers to the heart or the soul. The heart chakra is typically coloured green in the modern day and is said to hold influence over the physical heart and the circulatory system as well as the lungs and the respiratory system. The Anahata chakra is associated to the element Air which is represented by a blue circle. Air here draws the attention to Prana, the breath of life which enters the body through the lungs and travels throughout the body via the complex network of Nadis.

Ishvara, the beneficent form of Shiva, is the God of transformation, purification and growth. Growth here signifies rebirth, and fruition. Shiva takes many forms as a god of creation and destruction. Here the beneficent form of Shiva as Ishvara is a deity of the personal soul, being a pure embodiment of the divine. Ishvara holds the sacred trident or Trishul and a Damaru, a drum sacred unto Shiva.

Vishuddha Chakra

Yantra: 16 petalled lotus
Element: Akashah (transparent circle)
Mantra: Ham
Deity: Ardhanarishvara

Vishuddha means “pure” or “untainted” in Sanskrit and refers to the purity and perfection of the soul. Resting at the base of the throat, the Vishuddha chakra influences the thyroid gland, the trachea, the esophagus, the neck and shoulders,the lower jaw, the teeth and the mouth. The throat chakra is typically colored blue in the modern day and is associated with the element Akashah or “space” which is represented by a transparent circle. The Asanas Savangasana, Simhasana, Halasana and Matsyasana are referenced by the Yogis as postures to strengthen this sphere.

The bi-gendered form of Shiva and Paravati known as Ardhanarishvara embodies the balancing of the masculine and feminine principles, the right side being solar or masculine while the left side is lunar or feminine. In his right hands the Bi-gendered Shiva holds a trident, a serpent and horns while in their left hands they hold prayer beads. 

Ajna Chakra

Yantra: 2 petalled lotus
Element: N/A
Mantra: N/A (Om in later traditions)
Deity: N/A

Ajna being Sanskrit for “a command” or “order” denotes the mind’s role as the command center of the entire human organism.

Though this energy center is now commonly referred to as the “Third Eye Chakra”, this is a more modern interpretation as the Upanishads make no mention of a “third eye” in reference to the Ajna chakra. No deity or mantra are associated with this chakra because in meditation upon the Ajna chakra the yogi should have no images or ideas on the mind, being focused on “atman” the perfect and non-dual nature of being. This concept of the non-dual nature of reality is central to the philosophy of Advaita Vedanta which underlies the ancient teachings of the Vedas and has been carried into modern Buddhism. For this reason the extensive and highly accessible meditation techniques of practitioners of Advaita Vedanta are of great assistance to the student in working with the Ajna chakra. In the modern day the Ajna chakra is coloured indigo and is associated with the brain, particularly the pituitary and pineal glands, the nervous system and the ocular system. Located just between the brows, the Ajna chakra serves as a point of focus during meditation in Kundalini Yoga as the eyes are typically closed and the eyeballs rolled upwards with the gaze focused on the point of the brow chakra.

Sahasrara Chakra

Yantra: 1000 petalled lotus
Element: N/A
Mantra: N/A
Deity: N/A

“The practice of Kundalini Yoga reaches its climax when the Kundalini finally ascends to the Sahasrara Chakra.” – Swami Tadatmananda

“Having pierced the six Chakras, Kundalini Shakti merges with Shiva at the thousand-petalled lotus at the crown of the head. That is the supreme state. That is the cause of liberation.” -Yoga Kundali Upanishad

The Sahasrara chakra is located at the crown of the head and is associated with the pituitary gland, pineal gland and the nervous system. In the modern day Sahasrara is associated with the colour violet. Modern yogis ascribe the Asanas Shavasana, Vriksasana and half-lotus posture to aid in strengthening the chakra and associated organs and energy centers.