Sahaja Yoga Intro Book

http://www.sahajayoga.com.au/book_one/

Introduction
Sahaja Yoga is different from the other yogas because it begins with Self realization instead of this being the unobtainable dream of a distant goal. Her Holiness Shri Mataji irmala !e"i makes this possible# for in being born Self realized She is able to pass on Her gift of !i"ine $e"elation to others. She deri"es infinite wisdom# lo"e and power by being connected to the main power supply of the %ife Source &tself whilst all others must rely upon the pitifully inade'uate potential contained in their own personal batteries. Spontaneous realization of the !i"ine mysteries is the first of three fundamental differences between Sahaja (oga and other (oga paths. Self $ealization is the key which unlocks the in"isible barrier which blocks the life force of kundalini and this makes the kriya techni'ues of purification and the asanas of hatha yoga 'uite unnecessary as this work is already accomplished. )ecause the !i"ine *race shines forth from the "ery beginning# the ego does not de"elop in its seekers and the major obstacle to attainment ne"er emerges in their awareness. +his destroys all sense of separation as the enlightened ones merge together in a sea of lo"e. ,inally# the Mother Shri Mataji# unlike other gurus# opens up Her heart to all who seek Her *race and turns away no one# whate"er their transgressions and shortcomings may be. +his book forms the simple working basis of Sahaja yoga and although some of the teaching may appear unorthodo- by ordinary yoga standards# in practice it will be found to work "ery well indeed.

Chapters
o o o o o o

&ntroduction .h / 0 Sahaja (oga .h 1 0 +he 2-perience .h 3 0 +he &nstrument .h 4 0 +he adis .h 5 0 +he .hakras 6 Mooladhara .hakra 6 Mooladhara 6 Swadishtan .hakra 6 abhi .hakra 6 7oid 6 Heart .hakra 6 7issudhi .hakra 6 8gnya .hakra 6 Sahasrara .hakra

.h / 0 Sahaja (oga ,rom a small# small seed a big tree grows. &n Spring# there is blossom and in Summer# the flowers become fruit. 9ur own spiritual rebirth is as simple and natural a process. :ithin us all there is a seed# a residual knowledge of self called ;undalini. :hen the breath of di"ine lo"e gi"es life to this seed# we find oursel"es reborn into the dimension of spirit#we disco"er the tree of life that e-ists within us# we feel the di"ine breath as an all0per"ading "ibration. %ike flowers# we feel our own fragrance. :e mature# like fruits# into wholeness. :e ha"e e"ol"ed from our origins in prime"al matter# to the stage where we can formulate comple- theories on the nature of e"olution and e-istence. )ut# beyond our analysis# do we realise that e"olution is still a li"ing process# 'uietly and continually working towards our e"entual fulfillment< 9r do we# in our arrogance#see oursel"es now at the pinnacle of human de"elopment# with pro"idence our hireling# and nothing better to become< =ourney implies arri"al. &f so# where are we today< &s this the new =erusalem< How can it be< &f it is *od>s plan to establish his kingdom on this earth and in our hearts# then it

looks as though we still ha"e some way to go. :e li"e in a world of suffering and confusion# sla"es to matter and e-pedience# our moral sense shattered. ,or centuries# we ha"e struggled for a solution through e"ery e-ternal agency? enough to realise perhaps that the answer must lie within# with the transformation of the indi"idual. Many today are e-periencing this transformation# e"ol"ing into the conscious awareness of spirit# seeing within themsel"es that "ital spark which connects them to their absolute# watching the fear and confusion of the relati"e world fall away# like the old cocoon of the bright new butterfly. &n the past# there ha"e been many great men and women who ha"e tried to raise man>s consciousness to the le"el at which he might know himself# and men ha"e used their teaching to engender faction and hypocrisy. +he simplicity of the original tune was too simple for their ear to carry. +oday# another is spreading the uni"ersal message of di"ine lo"e# integrating the music of past singers in a dynamic new harmony. Her audience has a more sympathetic ear. +hey participate as instruments in her song. +hrough the realisation that she manifests# they are e-periencing knowledge of self for the first time# and they are seeing the self in others. Her Holiness Shri Mataji irmala !e"i has opened the door to collecti"e consciousness# the ultimate e"olutionary jump# where man finds union with himself and with his source. (oga means union? union with something beyond oursel"es# with something essentially di"ine. Sahaja means spontaneous# and it means @born with you>. So by Sahaja (oga# we mean that the means to spontaneous union with the di"ine is born within us all. +o achie"e this union all we do is ask and let it happen. :e cannot achie"e it by any effort# it is spontaneous# it just happens. &t is gi"en as a gift. )efore realisation# ;undalini e-ists within us in the dormant state# coiled inside the triangular bone at the base of the spine# :hen awakened# it rises through the subtle channel in the spine# e"entually piercing the fontanel bone A)ramharandhraB and passing through. Here at the topmost chakra# the sahasrara with the thousand lotus petals# is the point of yoga# where the indi"idual consciousness is united to the all0per"ading power of collecti"e unconscious. 8t the same time ;undalini awakens the spirit which resides in the heart# where it beings to pulsate. +hought ceases as ;undalini passes through the agnya centre in the brain. +he spirit# which is now ali"e within us# manifests itself as a flow of cool "ibrations# mo"ing across the hands and o"er the crown and temples like a cool breeze. :e begin to feel different sensations in the fingers# as here the ;undalini signals to us the condition of the "arious centres AchakrasB within. +his state we call "ibratory awareness# in which we actually feel the self# as it manifests itself# through the "ibrations# to the central ner"ous system. Since the self# which is the spirit# the essence of our being# now enters our conscious awareness# this is also called self realisation. +he whole process begins when H. H. Shri Mataji awakens the ;undalini. &t rises automatically when touched by the "ibrations that radiate from Her )eing# and fills you with a sense of peace and bliss as it is guided upward under Her care and e-pertise. 8s

she says so often with Her characteristic humour# @;undalini is my job. &f & know the job# why should you be upset < (ou know other jobs# & know this one C> H. H. Shri Mataji has been teaching Sahaja (oga and sharing the e-perience of self0 realisation since /DEF. She was born on 1/st March# /D13# in .hindawara# a small hill station near agpur in the heart of &ndia. +oday She is the wife of a G. . diplomat with two daughters and four grandchildren. 8lthough born into a .hristian family# She has embraced the truth of all religions in Her uni"ersal teaching. &n spite of Her undoubted powers and profound depth of spiritual knowledge# H. H. Shri Mataji remains a person of e-traordinary humility# a fount of wisdom and common0sense# and a constant source of laughter and delight. 8 personality with as many facets as a brilliant crystal# she is yet# at the core# one with the spirit of her teaching? the pure light of lo"e that glows in the heart of that crystal. 9n 5th May /DEF# She witnessed the sahasrara chakra of the 7irata open. +he 7irata is the Gni"ersal )eing# *od>s manifested aspect in whose image we are made. 2ach chakra>s opening in his spiritual instrument heralds a new stage in our e"olution# as it creates the same potential in our own. +he last chakra to open before this time was the agnya# which opened with .hrist>s resurrection. :ith the opening of the sahasrara# H.H. Shri Mataji knew that it was time for man to rise into his destined station# into the glory of *od>s kingdom. .h 1 0 +he 2-perience +he first thing to realise is that in Sahaja (oga# >something> actually happens. +he e-perience of self is real# not random or undetermined# but consistent and "erifiable. 2nlightenment in the form of thoughtless awareness Anir"ichar samadhiB takes place when ;undalini reaches the sahasrara. :hen she pierces through# the cool "ibrations start to follow. Surprisingly# "ibrations from the photograph of H.H. Mataji awaken ;undalini in the same way as from her person. )y following this procedure with an open mind# you may e-perience self realisation# granting complete rela-ation and the ele"ation into the witness state of collecti"e consciousness. 8gain this e-perience is actual. either the in"ention of an e-alted imagination nor the projection of an e-ternal power# it is your own realisation# taking place within you. )e comfortable at all times. ,irst remo"e shoes and loosen tight clothing. Hlace the photograph of H. H. Mataji so you may sit before it in the most rela-ed way. &t is best to sit on the floor to ha"e greater contact with the earth# but you may use a chair if this pro"es too difficult. +ry to sit with a reasonably straight spine and in a respectful frame of mind. ;undalini has her dignity# which must always be respected# as must the attendant protocol of the !i"ine. :ith your eyes on the picture# hold your hands towards it# palms upward. (ou may rest your hands on your lap. .lose your eyes and let the mind be 'uite still. &f there is any flickering of the eyelids or you begin to see any lights#

colours or "isions# then it means there is a problem in the agnya chakra and you should keep your eyes open and on the picture. 8ttention should be loose# not fi-ed at any point. &f there are still thoughts# try to detach yourself by watching them until they fade. ,orgi"e anyone who has e"er harmed you or made you unhappy. 8sk yourself# @:hat are you thinking <> &f you ha"e led a reasonably normal life so far# you may not feel any physical sensation# only a gradual rela-ation of the inner being. (ou may feel the ;undalini mo"ing up the spine to the crown of the head. :hen it reaches the agnya chakra in the centre of the brain# thoughts cease spontaneously# without effort. +houghtless awareness does not mean you cannot think# but that you see yourself outside the flow of thought in a state of pure awareness. +ry to remain as a witness to all that is happening# watching without thinking. +here is no danger# nothing to fear? the nature of ;undalini is protecti"e and maternal. 8s your mother# she only does what is best for you# her only child. 8s the ;undalini enters sahasrara chakra and passes through the fontanel area of the skull to merge with the uni"ersal unconscious# you may begin to feel cool "ibrations like a breeze on your hands. +his is the di"ine breeze that is mentioned in so many scriptures? as the wind of the Holy *host in the )ible# as the Hebrew @ruach># as the @chaitanya lahari> described by 8di Shankaracharya. :e disco"er many more references in our literature# as for instance in :ordsworth>s : mild, creative breeze, A vital breeze which travelled gently on Oer things which it had made,* or in )lake>s : Still the breath Divine does move, And the breath Divine is Love.** &f the breeze flows e"enly in both hands# you can be sure that your instrument is in good shape and that your ;undalini is rising all the way through. ow just enjoy your realisation in meditation# @because you cannot meditate but ha"e to be in meditation# through a happening>. 8lthough this sounds a lengthy process# for those who ha"e spent their li"es in the paths of righteousness# realisation takes just a split second. ,or some of us it takes a little longer. Sometimes you may feel cool in one hand only. &f it is on the right you may place it on the heart while keeping the left towards the picture. +his gi"es support to the weaker left side. 8lternately you can hold the right hand away from the picture# as a channel for problems in your system to escape. &f the cool breeze is on your left hand you can place it on your li"er Ajust below the ribcage on the right hand sideB and keep the right towards

the picture. 9r you can hold the left away. .ontinue until the two sides are brought into balance and the flow is e"en in both hands. (ou may feel heat# tingling# hea"iness or numbness in the hands# or may be nothing at all. +his means there is an obstruction in your instrument. :e call these obstructions @catches> or @baddha>. :hen ;undalini is working in an obstructed chakra# the subse'uent friction gi"es rise to the heat you may feel. (ou can use the elements to disperse these obstructions. +o use the fire element A+ej MahabhutaB to light a candle before the picture. +hen dissol"e some salt in a bowl of warm water and sit as before with your feet in the bowl. 9bstructions will be burnt in the flame and absorbed in the salt Aearth elementB and water. 8fter fifteen to twenty minutes# dry your feet# flush away the water in the bowl# wash your hands and again check your "ibrations. +here are many clearing techni'ues apart from footsoaking# including the use of appropriate mantras and bandhans# and Mohammed>s methods using flowers and lemons and e"en your own shoes. 8ll this knowledge is recei"ed after realisation and must be put into practice if it is to be sustained. ,or once ;undalini has risen# she soon descends in difficult cases# to those chakras that need her attention. :hile the realisation is effortless# to sustain it demands a certain degree of self cleansing and self0understanding. :ith this understanding# we sustain oursel"es that we may manifest the powers of our spirit# disco"ering in Sahaja (oga# our own beauty and how to enjoy that beauty in oursel"es and in others. H.H. Shri Mataji says# @how much you meditate is how much you lo"e.> +ry to meditate daily# early in the morning and in the e"ening after work. ,irst clear yourself as thoroughly as possible using the appropriate methods# then try just to sit in thoughtless awareness# which is where meditation should begin. $egularity is more important than length of meditation at first 0 the effect is cumulati"e. &t should ne"er become ritualistic or formalised# but always be from the heart. +he most powerful meditation is usually e-perienced collecti"ely with other realised souls. :ith such lo"ing and dynamic people# the "ibrations are proportionately stronger and you too de"elop the same 'ualities. Meetings with other Sahaja (ogis also gi"e you the opportunity to work on others which is the 'uickest way to accelerate your own ascent. 8s you clear them you clear yourself. Her Holiness Mataji says @Sahaja (oga is not meant for a few indi"iduals. +he whole has to be awakened.> * Prel de !" #$%#&. ** 'he (verlasting )os*el, #!%#+.

Ch 3 - The Instrument

+he instrument of our enlightenment is framed on a structure of three main channels or nadis Ashown in the figure by $oman numeralsB. +hese subtle channels are placed within the spine and find their e-pression in the autonomic ner"ous system which comprises the left and right sympathetic ner"ous systems and the central parasympathetic ner"ous system. +he central ner"ous system represents the consciousness we ha"e achie"ed in our e"olution up to human awareness. Sahaja (oga now enlightens the central ner"ous system with the awareness of our spirit. +hus through this system we can actually feel our spirit manifesting itself to us as "ibrations. +he three subtle channels called &da# Hingala and Sushumna# are placed in series creating energy centres known as chakras A/ 0 EB. +hese chakras go"ern all aspects of our being and supply energy to all our needs and functions. :e are truly made# as the )ible says# in *od>s image. ;undalini resides at the base of the instrument in three0and0a0half coils A>kundala> means @coils>B in the Mooladhara# which is inside the triangular bone at the base of the spine. :hen awakened# the ;undalini can be seen pulsating inside this bone# the sacrum# and also as it mo"es up the spinal chord. +his di"ine energy is the moti"e force of our enlightenment# carrying our attention to the highest le"el of realisation. +hen like our own in0built archi"e# she records and stores e"ery detail of our pre"ious e-istence. She has her own supreme intelligence# and works for you in the best possible way# with e-treme lo"ing care. ;undalini awakening is often said to be "ery dangerous# accompanied by tremendous heat and pain. Such is the disco"ery of those who ha"e e-perimented in a recklessly nai"e or unauthorised manner# and particularly when they ha"e tried to associate her awakening with se-. &n such cases# the chakra which guards the innocence of ;undalini# the Mooladhara .hakra# acts against this "iolation by generating wa"es of heat. +he confused pioneer may also e-perience fits and seizures where he loses control of body and mind. He may jump and howl for no apparent reason. He may e-perience hallucinations. &n the bliss of his ignorance# he associates the warning signals with ;undalini awakening itself# and belie"es himself to ha"e undergone a profound e-perience of enlightenmentI +he face of such a person shows all the anguish he is going through. 8fter genuine self0 realisation# the face becomes radiant. (ou look much younger# the body becomes more acti"e and well0proportioned. +he whole personality becomes beautiful and magnetic. 8s priorities change# you assume a dignified and glorious attitude to life.

;undalini is absolutely pure. She knows us inside and out and will only rise in one whose desire is fi-ed in bathing in that same purity. &t is true that her first awakening can be "ery dramatic? people ha"e felt the crowns of their heads melting like ice# and wa"e after wa"e of cool "ibrations cascading o"er their being# their hearts flooded with joy# but where the instrument is "ery clear# as in children# little is actually felt# they just become that bliss and purity. 8nd where there are obstructions# ;undalini is gentle and soothing (ou may feel some heat or tingling# but only enough to indicate the problem. 8s Her Holiness Shri Mataji says# @She is your lo"ing mother. (ou are Her only child. :ill she e"er hurt you or burn you < She just indicates.> ;undalini is a healing power. 8s a by0product of our realisation AyogaB# we recei"e our well0being AkshemaB and are able# with her help# to establish the same in others. Most illnesses are the result of damage to the chakras. ;undalini repairs them naturally# from inside. 8nd so although the fruits of her silent industry are 'uite miraculous# there is no suggestion of miracle cures in Sahaja (oga. Gnfamiliar to many she may be# but ;undalini is a natural force# and it is her nature to repair what is broken and re0unite it to the whole. !isease occurs when the subtle 'ualities of the chakras are neglected or denied. +he rele"ant chakra then becomes defecti"e. +hey may also be drained in the e"ent of an emergency in a particular chakra# a shock for instance# or a fall or se"ere emotional trial. &n such cases# the sympathetic ner"ous system puts great demands on the chakras. :hen such o"er0acti"ity drains a chakra completely# that part of the body which falls within its sphere is no longer connected with the central path which caters to the whole. +he cells in that area are now on their own. &n the absence of the supreme control of the organising agent# the cells> growth becomes malignant and they re0create themsel"es at random# without proportion to the whole. ow we can understand why cancer de"elops and why cancer can only be cured through Sahaja (oga. 9nly by awakening the damaged chakra# through the healing power of ;undalini can the chakra be restored to health and again bring the rampant cells under control. ,irst we find the damaged chakra through "ibratory awareness? we can feel all the chakras on our fingers. +hen we take the necessary steps# directing ;undalini to the rele"ant centres# supplying "ibrations to the affected area and so on. :ith the help of ;undalini# by awakening# directing and balancing the energy# most diseases can be cured# once and for all. She is the power that bestows all of these blessings upon you# and her power in you is in direct proportion to your pure desire for her. H.H. Shri Mataji says# @;undalini is the desire of *od. &t is not the desire for *od# it is the desire of *od himself within you. So it can only be awakened by that desire itself. &t is the desire of *od within you that is being placed# and the desire of *od is the Shakti. 8nd the desire of *od is that He lo"es you.> So do not condemn or destroy yourself or others. ;eep in the centre AmoderationB and respect your sustenance

Ch 4 - The Nadis

+he human ner"ous system is di"ided into a central and an autonomic ner"ous system. +he autonomic is di"ided into parasympathetic AH SJB and sympathetic ner"ous systems AS SB. +he parasympathetic ner"ous system is di"ided by a gap between the "agus ner"e and the kundalini. +his di"ision is symbolised in the instrument as the "oid A&7B. +he left and right sympathetic ner"ous systems AS SB we use for our day to day physical# mental and emotional acti"ity. :ithin the subtle instrument# &da adi A%eft .hannelB manifests the left S SJ and Hingala adi A$ight .hannelB the right S S. )y0 products of &da adi acti"ity create the balloon of superego in the head# beginning on the left at throat le"el and mostly co"ering the back and right side of the head. Hingala adi acti"ity creates another balloon# of ego on the other side# co"ering the front and left side of the head. +he central channel of Sushumna adi manifests the H SJ. +his system is self0 go"erning. +he Self or Spirit witnesses the action of the H S which controls our

in"oluntary acti"ities such as heartbeat# breathing and refle-# that is# unconscious as opposed to conscious acti"ity. 8lthough we can to a degree control our sympathetic action# for instance we can make our hearts beat faster# we cannot consciously slow the heart down# which is parasympathetic action. +he Self e-isting at this le"el means that we cannot achie"e Self0realisation through our own effort# only through *od>s desire. Spirit is spontaneous? as natural and "ital to us as our heartbeat. How long would we last if it were only our will that kept our hearts beating# or if we were to learn breathing from a book < +he spirit is infinite# while our rationality is finite# hence our efforts are also finite. 9nly ;undalini can bridge that great di"ide between illusion and reality. She is the trigger of di"ine bliss# that unites the attention to the Spirit# and carries you on into joy. I. Ida Nadi (Moon Line, Left Channel) , alities- tamo guna# past# subconscious )ross e.*ression- left sympathetic ner"ous system Place on hand- whole left hand /ani0estations- auspiciousness# emotion# e-istence# joy# desire. 1a ses o0 catch- lethargy# habits# conditioning# superstition# blind faith# guilt# fear# self pity# day0dreaming# drugs# bad childhood# gross attachments to children# tantrism# se-ual per"ersion# black magic. +he left side channel begins at the Mooladhara chakra and crosses at the 8gnya .hakra AKB into the superego in the right side of the brain. &t e-presses the passi"e mood of the 7irata and the power of desire Aichha shaktiB. !esire is our prime mo"er# the power by which we e-ist and the first cause of our creating or seeking. 2motion is born out of desire which is not yet materialised. +herefore the left is our emotional side. :eakness in the left side lea"es us prone to emotional e-tremism# where we are thrown between elation and depression. +here is "ery little sense of self0discipline# and we become sla"es to habits inculcated in us through conditioning. :e become "ery lethargic# retreating into passi"ity and self0obsession. 2"entually the pressure on the brain grows too much to bear and there is a breakdown# culminating in lunacy# epilepsy# senile decay. +o correct a weak left side we ha"e to first balance it with the right Arajo gunaB. +his means acti"ity which de"elops the ego and pushes the o"er0de"eloped superego back to the central area of the head. So we put more attention outside# on work and action. !iscarding all ideas of self0destruction and self0pity# we materialise the emotional side which is attuned to our sustenance AdharmaB. )y using the neglected right side# we bring the left into balance with the rest of the being. ow when ;undalini is raised she does not fall again. +he real and greatest 'uality of the left side is to gi"e us joy AanandB# which is beyond the duality of happiness and sorrow. +he Spirit is always in joy. +hat joy is e-pressed in its purity when ;undalini enlightens the attention with the Spirit. 8ctually the joy which is

latent in creation starts manifesting through our left side. +hen you find joy radiating from any source of di"ine "ibrations. (our priorities change automatically. 9ld habits and addictions are o"er and done with# gi"en up without difficulty. 8 sense of security is established and all guilt and imaginary fears disappear. @2"erything created by nature gi"es a new meaning and one starts enjoying the genuine significance of e"ery ripple of joy they emit.> II. Pingala Nadi (Sun Line, Right Channel) , alities- rajo guna# future# supraconscious. )ross e.*ression- right sympathetic ner"ous system. Place on hand- whole right hand. /ani0estations- self0respect# action# creati"ity# physical and mental acti"ity. 1a ses o0 catch- domination# mental egotism# high0 handedness# temper# e-ploitation# cunning# certain dress# shamelessness# @do what you like> attitude# "anity# austerity# asceticism# fanaticism# racialism# nationalism. +he right side channel begins at the swadisthan chakra# crossing at the agnya chakra into the balloon of ego. &t e-presses the acti"e mood Arajo gunaB of the "irata and the power of action Akriya shaktiB. Hingala nadi is the side which creates# by which we think and act# work and plan for the future. :hen the demand for energy on this side is too great# the left side is neglected# the desire to know the spirit e"aporates. Heart failure can be the ultimate result as the ego de"elops to the detriment of the spirit# which# in such circumstances may depart from its home in the heart. :hen natural desires are suppressed# the ego becomes e"en stronger in the personality. $ight side personalities become "ery dry# aggressi"e and cunning. +hey lose all feelings# concerned only for their material ad"ancement and power o"er others. 8ny degree of trickery or e-ploitation can be justified by their rationality. )linded by ego# they are proud to think they are fooling the world. +hey identify only with ego# the heart is just a stone. +hey belie"e in the power of their own intelligence# but wisdom and logic soon part company and stupidity and idiocity becomes a common symptom of this type of personality. &f we suffer from o"er de"eloped ego# we bring oursel"es into balance by mo"ing the energy towards the centre# to Satt"a guna. Hroblems on Hingala nadi result largely from our presumption that is actually we who are doing something# when in fact all li"ing work is done only by *od 8lmighty. He germinates the seed# He changes the flower into fruit. 8ll we do is change one dead form into another. :e ask his forgi"eness for being so foolishly egoistical and then we can remember the mantra to correct Hingala nadi# L&>m not doing it.M 8ny e-treme physical or mental acti"ity can paralyse the emotional side. 2"en in seeking the Spirit# our efforts may mo"e us so far on to the right side that we mo"e into

supraconscious areas where we see "isions# like those induced by hallucinogenic drugs. 8fter realisation# our attention becomes centred on the Spirit without effort# and the two sides are brought into balance. :hen the powers of desire and action are e'ual# and that balance is established through the understanding of human sustenance AdharmaB# then ;undalini remains constant and we establish oursel"es in Sattwa guna AsushumnaB. II. Sushu na Nadi (Central Channel) , alities- Sattwa guna# present# unconscious. )ross e.*ression- parasympathetic ner"ous system. Place on hand- both hands. /ani0estations- sustenance# re"elation# religion +he central channel begins at the mooladhara and passes straight up into the highest chakra of sahasrara. 9nly partly acti"e up to the human stage# it e-presses the e"olutionary power of the "irata ASattwa gunaB# "irtue and righteousness AdharmaB and the power of awareness Ajnana shaktiB. 9n first awakening# ;undalini ascends Sushumna nadi up to agnya chakra. &t co"ers the lower plate of the brain AmoordhaB then descends like melting clouds on the &da and Hingala nadis to the "oid. &t fills this area and then the three combined powers of the three channels re0ascend the Sushumna to open the lotus petals of the Sahasrara. +he Spirit# residing in the heart# has its seat at the top of the head in the centre. 8ll the chakras ha"e their seats in the Sahasrara. +his is the fontanale area that is pierced by the ;undalini# the point of yoga at which the attention is united to the Spirit# the bramharandhra# the gate into the )rahman. +he Sushumna is the central channel for our e"olution. &t is through this channel that we become collecti"ely conscious and all the disparate factors of our being are integrated in one whole. &t makes the connection between our conscious mind and the @auto> of the autonomic ner"ous system# the Spirit# which is the reflection of *od. Sushumna is the way of dharma# the straight and narrow path by which we pass through the gate of the 8gnya .hakra to enter into the ;ingdom of *od in the Sahasrara. So with the Sahasrara open and the connection with Sushumna established# we are open to the source of all awareness where all knowledge dwells# and sustained by the primordial source of all power A8di ShaktiB. Meditation in thoughtless awareness is the key to the de"elopment of a strong sushumna. 8nother basic re'uirement is to enjoy a "irtuous and dharmic life. 8fter realisation# try to keep in thoughtless awareness as much as possible# with attention centred in sushumna nadi# the channel of the eternal present# where the only time is @now>. &n this way# with ;undalini awakening# we transcend time and space. ;eyJ S2S- Sympathetic er"ous System P2S- Harasympathetic er"ous System 3da 2adi- %eft .hannel 0 *oes from right temple crosses through 8gnya .hakra in the

forehead down left side to left Mooladhara .hakra Abase .hakraB Pingala 2adi- $ight .hannel 0 *oes from left temple crosses through 8gnya .hakra in the forehead down right side to $ight Swadishtan .hakra A1nd .hakraB close to right hip. S sh mna- .entral .hannel

Ch 5 - The Chakras
+he respecti"e powers of &da and Hingala nadis create ripples in the two channels. +he chakras are created at the points where these ripples meet. 2ach chakra has a certain number of petals which e-press its 'ualities. =ust as each chakra has a ple-us as its gross correspondent in the ner"ous system# so each petal corresponds to a sub0ple-us. ,or e-ample# the Swadisthan chakra has si- petals# the aortic ple-us has si- sub0ple-uses. +he chakras lie on the horizontal plane looking from abo"e like o"er0lapping circles# and when in action# rotate in a clockwise direction. 2ach of these subtle centres is a storehouse of energy for the gross ple-uses supplying the physical# mental and emotional demands of the sympathetic ner"ous system. ,or instance# if the Swadisthan chakra looks after the abdominal organs# it also supplies energy to creati"e action and thought and depth to the aesthetic sensibility. )efore ;undalini awakening# the energy in the chakras is limited and e-haustible# as in a battery. 8fter realisation# they are connected by ;undalini passing through Sushumna Athe middle channelB to the infinite current of the uni"ersal superconscious# to the all0per"ading power of di"ine lo"e. +he chakras are all milestones in the path of e"olution# each e"ol"ing and de"eloping at particular stages of our history. +he 7isuddhi centre for instance# in the throat# de"eloped fully at the time when man first raised his head. 8fter Self0realisation# as Sahaja (ogis we are empowered to awaken the ;undalini and open the chakras. +he se"en main chakras each relate to a specific area of the hands. +he chakras also ha"e signal points in the head# feet# joints# limbs etc. +hrough the science of Sahaja (oga# we check their condition by interpreting the codified sensations which we feel there. ,or instance# an obstruction in the right heart chakra will show itself as heat# tingling# numbness or pulsation in the little finger of the right hand. Hroblems in the chakras can also show themsel"es in other parts of the body. ,or instance# our nabhi chakra is e-pressed in our knees and elbows Heople who suffer from diseases like arthritis can be helped by ha"ing a Sahaja (ogi take out the "ibrations from these joints. H. H. Shri Mataji has elaborated in such detail on the science of Sahaja (oga that after realisation# we can all master the art of awakening of chakras# balancing of energy# protection of the instrument and all that is re'uired to keep the yoga sustained. +here are "arious techni'ues of clearing and maintaining the chakras. )ut more important than any of these techni'ues is our attitude. :hen we stop identifying with our own problems and put our lo"ing attention to those of others# then we stop catching on our

own chakras and sirnply feel others. !e"eloping this witness state# we become true instruments of the di"ine# just watching the whole play working through us. @:e become the recording and correcting machine 0 the doctor and the medicine together.>

Mooladhara Chakra
, alities: innocence# wisdom# chastity# eternal childhood. )ross e.*ression: pel"ic ple-us. Place on hand: heel of palm. /ani0estations- se-# e-cretion 1a ses o0 catch: se-ual @liberation># adultery# per"ersions used in tantrism# lustful attention# constipation. 2 mber o0 *etals: four Symbol: swastika AclockwiseB (lement: earth +he mooladhara chakra is placed below the ;undalini at the "ery base of the instrument. LMoolaM means the root which is the kundaiini# and @adhara> means the support. +he fundamental 'uality of the chakra is innocence# which forms the basis of e"ery righteous AdharmicB character. +his is the centre which go"erns the se-ual aspect of human beings. Since the mooladhara chakra is placed below the ;undalini and she does not pass through this centre# there can be no 'uestion of awakening her through se-. +his is the greatest sin you can commit against ;undalini# who is your holy lo"ing mother. +hose who imagine they can find liberation in this way are only surrendering themsel"es to the bondage of the senses# and playing into the hands of the satanic forces who mo"e under the guise of tantrism trying use se- to e-cite the ;undalini. Se- has its place in human life as the most sublime physical e-pression of lo"e within the marriage. +hrough this channel# realised souls of tremendous power are waiting to take their birth. 8s Sahaja (ogis# we must understand the relati"e importance of se-. +hen it should make no further demands on our attention outside of the married relationship. 9nly after this collecti"e blessing of society can the real romance of that state be enjoyed between two persons. 8fter realisation# you learn to de"elop the proper esteem and respect for your own chastity and the chastity of others. 8 sense of chastity is essential for the de"elopment of your own gra"ity and power. &t is your foundation? the realisation of innocence. +he mooladhara chakra can be gradually cleared and that innocence is established within you.

Mooladhara
, alities: purity# "irginity# chastity# motherly lo"e# holiness of mother. )ross e.*ression- in women0uterus# in men0prostate gland. Place on hand: just abo"e heel of palm. /ani0estations: parasympathetic ner"ous system. 1a ses o0 catch: imbalance of sympathetic ner"ous system# false gurus# materialism# fanaticism# primiti"e thinking# no spiritual seeking# constipation and after0effects of sedentary habits A$ight sideB? per"ersion of se-# se- before or without marriage# immorality# mental acti"ity in se-# flirting# money or ego0oriented se- e"en with your own wife or husband A%eft sideB. +he Mooladhara chakra is outside the mooladhara which is the abode of ;undalini. +he triangular bone at the base of the spine in which it resides# the sacrum AkumbhaB# was called sacred by the ancient %atin people when they disco"ered that this bone did not burn with the rest of the body. +his is the sanctuary of the ;undalini and it is in"iolable. &f unauthorised unwelcome ad"ances are made to her# for instance by false gurus# through other chakras# the ;undalini rises but falls down# but through Mooladhara chakra Ase-B if anyone tries to raise the ;undalini# she gets frozen and does not rise. &f the ad"ance persists it is likely that she will freeze altogether and she may ne"er rise. How can we realize the absolute purity and the supreme dignity of the ;undalini if we do not know how to respect her as our holiest and dearest mother who has been with us for ages# waiting for a chance to gi"e us our rebirth.

Swadishtan Chakra
, alities: creati"ity# inspiration# aesthetics# intellectual perception. )ross e.*ression: aortic ple-us. Place on hand- thumb. /ani0estations- li"er# kidney# spleen# pancreas# uterus. 1a ses o0 catch: too much thinking or planning# too much in"ol"ement in art# making money out of your talents# alcohol# drugs# bad eating habits# artificial or crude false gurus# e-treme obedience# e-treme political ideas# domination or sla"ery# ego0oriented life# spiritualism# black magic. 2 mber o0 Petals- Si-. (lement- ,ire. +he Swadisthan .hakra is suspended like a satellite on a chord from the nabhi chakra A3B and mo"es around the "oid A&7B gi"ing sustenance A!harmaB to weak areas of its ten petals which represent the ten commandments. :hen ;undalini first rises it passes into

the nabhi chakra then along the chord to enlighten the swadisthan then returns into the nabhi. Here# the energy for our creati"ity is generated. +he urge to be uni'ue to compete or be recognized for our intellectual and creati"e abilities comes from ego# which has a direct relationship through pingala nadi to right Swadisthan. +he most important function of this centre is that it is responsible for breaking down fat particles in the abdomen to replace the grey and white cells of the brain# so generating the energy which fuels our thinking. )ut too much thinking drains the central channel as the right side pingala nadi is e-hausted. +he ego swells further to en"elop the brain# pushing the super ego down to minimum and effecti"ely se"ering the connection with the central channel which is go"erned by the Spirit# the true creati"e source. &nstead of a sponge# the brain becomes like a rock# losing all power of absorption. +he e-treme effort to create kills all spontaneity which is why most modern art# whether drama# music or painting# becomes gross and lacking in joy0gi"ing 'ualities. +his is due to ego>s demands for pampering# which it enjoys as happiness# setting an unbreakable "icious circle. 8s the pingala nadi tries to recharge itself from the centre# an imbalance is created. +he problem often manifests as left nabhi freezing# and can e"en e-tend to the whole left side. &n such cases# diseases like diabetes are de"eloped. :hen the ego grips the heart organ which is the abode of the Spirit one gets heart disease? when such a person neglects the Spirit and runs after other things# heart attacks could result. +he Swadisthan .hakra along with the abhi .hakra# also looks after the li"er. 8s this centre busies itself with the thinking process# the other organs it is supposed to look after are neglected and the li"er which has to work hard producing fat cells for the brain# suffers. Hroblems here are indicated by tingling in the thumb and middle finger of the right hand or by prickling sensations in the hands. +his organ is particularly important in that it is the seat of our attention AchittaB. 8ttention should not be confused with thought which comes from ego or super ego# it is pure concentration minus thought# which is mental acti"ity. +he li"er sustains our attention and purifies it by filtering out all kinds of dirt filth and poisons. )efore realization# our attention is always running after e-ternal things# getting carried away on the wa"es of thought and feeling and being dissipated through uncontrolled eyes. :e cannot consciously take the attention inside our being. Something has to happen there. +he sudden awakening of ;undalini pulls it in and then unites it to the Spirit. +his is where it should rest# in enjoyment of the Spirit# pure and still in thoughtless awareness. +he joy of the heart# where the Spirit resides# nourishes the li"er and helps to sustain the attention. +hus the chitta AattentionB becomes enlightened with spiritual joy# ananda. 8nything to do with spiritualism# black magic# disturbing or depending on the dead# using guides# occultism# getting in"ol"ed in clairo"oyance# 2SH causes Swadisthan to catch badly. +he reason for this is that we become dependant on e-ternal entities which leech on our energies depleting them. +he 'uality of Swadisthan is pure knowledge A irmala 7idyaB# knowledge of things as they are in the absolute sense. +his knowledge needs to be e-perienced by oursel"es directly not through an e-ternal agency.

+he key to true creati"ity is in achie"ing the state of thoughtless awareness Anir"ichar samadhiB. %ike a lake# silent and still# all the beauty of the creation around (ou# is reflected within. (ou become the flute# an egoless channel for the di"ine music of "ibrations. (ou are# in the words of the Hoet# @a heart that watches and recei"es>. )ecause of the connection with ego# which completely takes our attention from the self# the Spirit# it is "ery important for us at this center to de"elop real humility# i.e. knowing in our hearts of who we are# acknowledging our place in this creation# which for a realised soul is just to be an instrument of the di"ine.

Nabhi Chakra
, alities: Sustenance A!harmaB# +en .ommandments# righteousness# welfare# :ealth A%a-mi tatwaB# seeking# e"olution )ross e.*ression: Solar ple-us. Place on hand- Middle finger /ani0estations- &ntestines# stomach# spleen# li"er 1a ses o0 catch: ,amily and household problems# money0mindedness# alcohol# dominating husband or wife# fanaticism# asceticism# fasting# too much interest in food 2 mber o0 Petals- +en (lement- :ater ;undalini passes first through the abhi chakra# piercing it from side to side. +hrough "ibrations# after realisation# we gain real understanding of why and how a pure and righteous life should be led. :e truly realise the need for !harma. +hus wisdom grows within. 8s guidelines to our realisation and subse'uent way of life# we ha"e the +en commandments: the di"ine statutes that keep human beings in the centre. +hose who ha"e always followed these principles of human sustenance achie"e a powerful and lasting e-perience of Self0realisation. 8nd those who did not understand the need for !harma before realisation now become aware of it. &t means that after realisation# if you do anything against !harma your stomach re"olts against it. 8ctually# those who ha"e tried to test their enlightened sustenance ha"e been amazed to see how their stomach becomes sensiti"e to 8dharma. &t can also be tested "ery clearly on "ibrations. +hese e-periences con"ince you of your new human awareness. Moreo"er# due to the manifestation of the Spirit>s beauty# one enjoys oneself so much that the seeker does not want to indulge in rubbish after tasting the nectar of life. +hese precepts are there for you to follow# but you are still free. &n Sahaja (oga you are your own judge and jury. +he "ibrations state the case to you. +hen it is up to you in your wisdom to gi"e the "erdict and pass the sentence. +his is possible after realisation when you stop identifying with your weaknesses and become a witness to your self. +his is how the %ast =udgement is manifesting.

+hrough the grace of Sri %a-mi# who is the power of Sri 7ishnu# we get our physical and material well0being A;shemaB. 9n the left of the chakra is the place of the *rihala-mi0the wife# the *oddess of the Household. +he wife must be respected and be the embodiment of respectability. :e catch on this side of the chakra when we ha"e problems in the household or if we worry too much about money. 8fter realisation# we learn to ha"e faith in Hro"idence# that our ,ather# *od 8lmighty is taking care of us. :e gain the strength to face our responsibilities and start to enjoy the duties we must take on. :e realise that the family# as the most important unit in our society# has to be supported# and must flourish in an atmosphere of lo"e# respect and unity. !rinking alcohol# eating the wrong food# too much interest in food AMgourmetMB0whether it shows itself in gluttony or in fasting# will naturally cause the abhi to catch. 8fter ;undalini awakening# such desires 'uickly fade. +he temptation for particular dishes disappears and you start enjoying the food which gi"es the best "ibrations. +he whole attitude becomes "ery subtle and detached# and you find that your appetite is "ery easily satisfied. LSatisfactionM is actually a key word for abhi. )ecause of li"er problems and the conse'uent irritability people often de"elop the habit of e-pressing discontent at the slightest pro"ocation. ,or them# life without worry is an impossibility. :hen the Spirit manifests# you see things in their true perspecti"e# through purified attention# and gi"e up worrying. &n the peace of thoughtlessness# you can only be content. +hen you know the Spirit is not bothered with passing fads and trends# a button missing here or there. +he mantra for abhi is : L&n my Spirit & am satisfied.M

Void
, alities: Hrinciple of Hrimordial Master Place on hand- base of fingers and outer ring on palm /ani0estations- fanaticism# fantasy# false gurus# faulty sustenance. 7oid affects the abhi chakra in particular and also Swadisthana and centre heart. (lement- :ater# fire :ithin the instrument# the "oid is the gap between the ;undalini and the "agus ner"e of the parasympathetic system. &t represents the )ha"asagara# the ocean of .reation# obscured by the "eils of illusion AMayaB# that "acuum which seperates our awareness from the 8bsolute while we are still in the unenlightened state. &t represents all space and time from the beginning of .reation to the peak of our e"olution in human awareness# and contains the two centres of sun ASuryaB and moon A.handraB chakras. +he 7oid is created by the outermost circular mo"ement of the Swadisthana around the abhi chakra. 8ll the great Hrophets who came to gi"e knowledge of the higher reality are placed here: 8braham# Moses# %ao0+se# =anaka# anak# Mohammed# Sai ath of Shirdi are all embodiments of the principle of Hrimordial Master A8di *uruB# and it is they who ha"e taught us the ways of righteous li"ing that mainatain the balance of our dharma.

:hen the ;undalini fills the 7oid and rises# our attention is led out of the confusion and Maya and into the awareness of that higher reality. +his mo"ement has been symbolised in our e"olution with Moses leading his people across the $ed Sea. ow# in Sahaja (oga# we look to those great masters for guidance and knowledge of the di"ine statutes# and we can "erify the truth of their knowledge through the new "ibratory awareness. +he teachnings of the genuine masters# and e"en their names# gi"e cool "ibrations. &f we ask about false teachers or institutions who are organising religion in an unauthorised way in the name of e"en the real incarnations# the "ibrations become hot or just stop. Such falsehood breeds fanaticism. Sahaja (ogis ha"e to be normal people with respect for what is genuine# otherwise they lose the "ibrations. )ecause the "ibrations are such an absolute judge# you can actually feel when something is true and when something is false.

eart Chakra
8lso known as $iddhaya or 8nahat .hakra Left !eart " , alities- 2-istence# lo"e# truth# joy# after realisation =oy08ttention0+ruth Asat0chit0 anandB. )ross e.*ression- Heart organ and left cardiac ple-us. Place on hand- %eft little finger. /ani0estations- Heartbeat A8nahat0sound that is without percussionB. 1a ses o0 catch- 2-treme physical# mental acti"ity# bad heartfelt relations Aespecially mother>sB# outside attention# A physical B hatha yoga# drugs# no seeking# no faith in *od# anti0*od acti"ities. Centre !eart" , alities- Mother of the Gni"erse# physical mother# sense of security# creation and nourishing of antibodies. )ross e.*ression- .enter of .ardiac ple-us# also partly left cardiac ple-us#sternum bone in childhood /ani0estations- )reathing# breasts. 1a ses o0 catch- Sense of insecurity# mother or motherhood problem# possessions# fear. 2 mber o0 *etals- +wel"e. (lement- 8ir. Right !eart" , alities- !utiful life as a king# father# husband# gracious auspicious boundaries AMaryadaB )ross e.*ression- .ardiac ple-us Aright sideB. Place on hand- $ight little finger. 1a ses o0 catch- ,ather or fatherhood problem# emotional aggression# arrogant or inconsiderate beha"iour# unlawful Aanti0di"ineB domination.

Heart is the home of Self# Soul# Spirit# 8tma# all one and meaning the same. +ime and time again Her Holiness Shri Mataji has told us : L(ou are nothing but your eternal Spirit.M as if according to Her# Spirit is the only thing we had to become and realise# as if the rest becomes futile. Mother AphysicalB plays a "ery important role in your heartfelt emotions and this affects the 'uality of your seeking. 8fter realisation# losing our false identifications with body# mind# feelings# we really become that Spirit. :ith enlightenment alone we can take our attention to our heart and cleanse it. +he Spirit can only manifest where the heart is open and clean and into such a "essel it pours eternal joy of perfecting the purpose and meaning of the creation# of our meaning. :e ha"e to clean our hearts through our attention# and by reciting mantras like @& am the Spirit> we can gradually become that Aof course# this is after realisation 0 before realisation e"erything is mechanical.B Shri Mataji says# @:hat is the use of using a phone which is not connected to the mains Aall per"ading powerB<> &n the Sahastrara# the seat of the heart chakra is placed in the brahmarandra at the crown of the head. +his is where the union of the indi"idual consciousness through the ;undalini is united with the uni"ersal consciousness. +his centre has to be treated with the greatest respect and understanding. Subjecting the heart to undue e-ertion in our day0today life should be conscientiously a"oided. ,or instance# so0called ascetic disciplines# prolonged mental or hea"y physical labour# or :esternised Hatha (oga without any consideration of *od>s lo"e which concentrates on de"eloping the body alone# at the e-pense of the spirit. &f we ha"e gone against the Spirit# or *od 8lmighty# we can awaken it after realisation by asking forgi"eness. Hroblems in the centre arising out of in0security can cause palpitations and breast problems. $eal security means more than just a fa"ourable en"ironment. +he left side of the heart chakra is also affected by our own physical mother# while our father has his place in the right heart. 9nce we realise that our parents ha"e this place within us# then we do not try to escape or just to run away from the problems in the family. H.H. Shri Mataji says we actually choose our parents# in which case we must also be aware of our responsibilities towards them. 8t all times we should treat them with the lo"e and great respect which is their due. Harents# whose children ha"e their places in their own hearts# should raise them in a pure life properly suited to their spiritual de"elopment. +hey should lo"e them without attachment or fear# knowing that they are the trustees of their children# who are to get their realisation or who may be born with it. &f the parents do not practise what they preach# they cannot influence their children. +hey should be bra"e and respectable to be respected. 8t the right Heart we ha"e embeded the auspicious and gracious boundaries by which human beings should li"e and be go"erned. +hese boundaries we need when we seek to know the Spirit. :hen the attention is not contained in any boundaries# it spreads indiscriminately like a shallow puddle on the ground. :hen we keep within the boundaries# it cuts deep like a ri"er and our attention deepens within.

Hure lo"e# which enlightens all# is the true 'uality of the Heart. &n the unrealised state# we rarely lo"e for lo"e>s sake. )ecause of our conditioning# we confuse feelings of lo"e with those of possession# se- and selfishness# and the object of lo"e becomes the object of desire. Hure lo"e is detached. &t gi"es without interest. %ike the tree which gi"es shade to one and all# it is without prejudice. %ike the ri"er# it just flows. Her Holiness Shri Mataji says : L& will tell you again and again that Sahaja (oga is nothing but a manifestation of lo"e# lo"e# lo"e.M

Vissudhi Chakra
Left #isshudhi , alities- brother0sister relationship Place on hand- left first finger 1a ses o0 catch- guilt# immorality# foul tongue# sarcasm Centre #isshudhi" , alities- di"ine diplomacy# playful witness# collecti"e consciousness A7irata# 8kbarB )ross e.*ression- cer"ical ple-us AthyroidB Place on hand- first fingers Aboth hands when 7irataB /ani0estations- neck# arms# mouth# tongue# face 1a ses o0 catch- arrogance# impure relations# lack of sense of collecti"ity# speaking against *od>s uni"ersality# fanaticism 2 mber o0 *etals- si-teen (lement- ether Right #isshudhi" , alities- witness of self Place on hand- right first finger 1a ses o0 catch- smoking# swearing# chanting# cold# sinus or problems of bronchial tubes. ,or us to enter the witness state# we must begin by practising detachment: from in"ol"ements# thoughts# plans# conditioning# emotions. 8s we mature in the ability to be a witness after realisation# we see all these things as e-isting outside oursel"es# and if they are outside# we must realise that we are not that. &n this way# we strip away the layers of identity to re"eal our fundamental and indi"isible essence# the Spirit. L:e see our own acting# and the whole world becomes like a dramaM says Her Holiness Shri Mataji. 9ne of the most per"asi"e of all attachments is guilt. urtured on the milk of self0 accusal# we cling to guilt# wrapping oursel"es in its cloak. Hidden among its recesses# we only put off the day when we ha"e to face up to our weaknesses and do something about them. *uilt attacks the left 7ishuddhi and we ha"e found it to be one of the most obstinate barriers to ;undalini raising. +he fundamental cause is immorality# which arises out of our confusion o"er the uni"ersal relationship of man and woman# which is that of brother and sister. +he attention must be made pure. 8fter realisation# we realise that the Spirit# which is pure# does not accumulate guilt. &t is actually a superego problem.

Gsing simple techni'ues in Sahaja (oga we can o"ercome these weaknesses "ery easily. L& am not guiltyM is the mantra of the left 7isuddhi. +he 7ishuddhi chakra has si-teen petals# each with different 'ualities and functions. 9n the physical side# it looks after throat# arms# face# mouth# teeth# etc.# so they must all be taken care of. ,or instance# protecting yourself from the cold# a"oiding tobacco# taking proper dental care# and so on. +his is particularly important for your "ibratory awareness# as the ner"es which register the "ibrations in the hands pass through this centre. ,or the right 7ishuddhi# which go"erns speech# we must pay attention to how we use the "oice? praising rather than criticising# aspiring to auspiciousness and dignity in speech rather than fri"olity. :e should ne"er be harsh or sarcastic# @witty> at another>s e-pense. +his will only throw us into guilt on the left side. :e should always speak from the heart. eedless to say# using the "oice in the wrong way will ha"e a "ery damaging effect on right "isshudhi# for instance by swearing or using unauthorised chants and mantras. +he "isshudhi is also the place of the 7irata# *od>s manifested form# described in "i"id detail in .hapter && of the )haga"ad *ita> : And Ar4 na saw in that radiance the whole niverse in its variety, standing in a vast nity in the body o0 the )od o0 gods. 8s cells in that body# united by the thread of ;undalini# we should meditate on that oneness# our brotherhood in spirit with humanity and with the uni"erse. :e should not di"orce oursel"es from the whole with feelings of inferiority or arrogance. +he @rugged indi"idual> inhabits his own pri"ate myth. &t is for us to become uni"ersal beings. :e must seek oursel"es in others# feel the spirit of another person# with the attitude that we are going to smell a flower>s fragrance# with great sweetness AmadhuriB. @2stablish your lo"e in another person># as Her Holiness Shri Mataji says# and find @uni"ersality through sweetness# the sweetness of relationship.> Hamsa chakra is part of "isshudhi chakra and is placed at a point between the eyes. +his centre is related to the union of man and woman in marriage. +he marriage institution is to be re"ered# each partner holding the other in the utmost esteem and respect. +here should be no confusion of identity: a man must be a man# and a woman must be a woman. 8nd there should be no confusion as to the purpose of a Sahaja mariiage# which is to spread their lo"e throughout the whole community# and to become parents to those realised souls now waiting to take their birth#

 !"n#a Chakra
Left $gn%a" , alities- superego )ross e.*ression- right temple Place on hand- left ring finger /ani0estations- conditioning# memories 1a ses o0 catch- harm to self# habits Centre $gn%a" , alities- forgi"eness# resurrection )ross e.*ression- crossing of optic thalamus Apineal N pituitary glandsB Place on hand- ring fingers /ani0estations- sight# hearing# thought 1a ses o0 catch- ro"ing eyes# bad company 2 mber o0 *etals- two (lement- light Right $gn%a" , alities- ego )ross e.*ression- left temple Place on hand- right ring finger /ani0estations- @&0ness> 1a ses o0 catch- wrong ideas about *od# worries# harm to others +he 8gnya .hakra# sometimes called the third eye# is placed at the centre of the brain. :hen ;undalini passes through the chakra# our thought wa"es elongate so that the space between two thoughts grows wider. 8s the petals of the chakra open# silence blossoms in the centre and spreads outwards# pushing the thoughts to the periphery of your awareness. &n thoughtless awareness# you actually feel this beautiful silence which is at the heart of creation. =ust like the "ibrations# this e-pansion of silence is a wa"e created without percussion. 8bsolute and therefore beyond causality# all you can say is that it is. +he human mind is di"ided into an ego AahankaraB and a superego AmanasB. +hey are the culminations of the channels of pingala and ida nadi which cross here at 8gnya. 2"erything which passes into the left side? memories# conditioning# all that is past# accumulates in the super0ego on the right side of the brain. %ike the ego# the superego is a dead end and so o"eracti"ity of the left side makes it swell up like a balloon. +his can be caused by the e-ercise of a highly emotional temperament# by wishing harm to yourself# by indulging in habits and so on. ,or problems of this nature you should do the same as for a weak left side.

+he superego is in the subconscious realm# where all your past knowledge and e-perience is stored. )ordering the indi"idual subconscious is the collecti"e subconscious and e-isting there are spirits of the dead AbhootsB still tied to this earth by chains of passion and appetite. Spiritualists# mediums# necromancers# work in this realm. +he ego# AahankaraB is on the left side of the brain and is the balloon into which the fumes of right side acti"ity rise. 8s we burn energy in working# thinking planning# losing our tempers# the subse'uent heat generates these fumes in the right side as in a furnace chimney. )ut instead of escaping to the atmosphere these fumes only inflate the ego balloon. +his is why# at a relati"ely early age# the fontanele area calcifies and hardens and we begin to de"elop our separate identities and our concept of @&>. 8s the heart is en"eloped by ego# we lose sight of the spirit and identify only with the one we call @&>. +o deflate the balloon and pull the ego back into proportion with the rest of the instrument# we ha"e to prick it with the pin of humour. )y watching the ego as a witness# you begin to see its subtle tricks and manipulations and then it becomes a joke. :e cannot fight the ego# it is a contradiction in terms. :e can only bring it down with our laughter. +hen the heart can break through its stranglehold. &t is not that we want to kill the ego. &t has after all its place in the instrument? without it we would not act. )ut we want to bring it into balance with the superego# in order to create the space for the ;undalini to pass through into Sahasrara. &n the same way that the spirit does not accumulate guilt# it does not accumulate sin or karma. ;arma is the result of past action of ego# and once we are in the Spirit# beyond ego# we are beyond karma. +he ego is in the supraconscious# the realm of the future. .lair"oyants# power seekers# "isionaries# go to this side. 8mbitious people who ha"e led e-tremely egocentric li"es# possibly dominating nations with the power of their ego# may# on dying# pass into the collecti"e supraconscious from where they may possess people of similar ambition. 2-ploration of either realm is e-tremely dangerous. Shri Mataji says they are essentially the same : @&t makes no difference if it is the black fumes of the coal AsubconsciousB# or the yellow fumes of the benzol AsupraconsciousB. )oth are e'ually suffocating.> 2n route to the Sahasrara .hakra# sushumna nadi passes through centre 8gnya. +o cross the agnya chakra we must de"elop the power of forgi"eness. :e must learn to forgi"e oursel"es and others. 9nce we see that our anger is self0destructi"e# that it is only we who suffer as the result of that emotion# then it becomes easy to forgi"e. :e realise that forgi"eness itself is a myth. +he person we are forgi"ing remains unaffected. 8ll that happens is that we lose our chains. ,urthermore forgi"eness rela-es the 8gnya# thus allowing the ;undalini to pass through the narrow crossing point of the optic chiasma.

)ecause agnya go"erns our sight# we should respect the eyes as a gift with which the beauty of *od>s creation is re"ealed to us. :e should not waste or abuse that gift. &f you want to stop your eyes from wandering# fi- them on the earth. (ou can also clear this centre through the other elements# by looking at a clear sky or into the candle flame. )eing the gateway to the sahasrara# the purest realm#the agnya will not allow ;undalini to rise abo"e it if there are still impurities in the mind. So we must purify our minds# purify our attention which in the realised state# is the instrument of our perception. Shri Mataji says# @this eternal light encompasses the whole world# and you see the whole world within yourself.>

Sahasrara Chakra
, alities- collecti"e consciousness# integration# silence )ross e.*ression- limbic area Place on hand- centre of palm /ani0estations- "ibrations# cool breeze 1a ses o0 catch- doubt in *od# doubt in Shri Mataji 2 mber o0 *etals- one thousand Symbol- bandhan. &n the sahasrara# the whole instrument is integrated. 2ach chakra has its place here. 9nly now do we go beyond the relati"e# abo"e the three gunas AchannelsB# and into the absolute realisation of hea"en on earth. +his is a country far beyond our wildest imaginings# so much more than our words can e"en seek to imply# our ultimate destination# stretching out fore"er. :hen ;undalini reaches Sahasrara the lotus petals open and enlightenment AsamadhiB takes place. (ou may feel a powerful pulsation in the crown of the head# followed by a melting sensation and a flow of cool "ibrations from the fontanele bone area. +his is the baptism by which you know you are truly born again. 7ibratory awareness begins now. 8s ;undalini unites our indi"idual consciousness to the uni"ersal# the atma to the *aramatma# we are suddenly tuned in to the uni"ersal wa"elength of "ibrations. +hese "ibrations Her"ade the cosmos# but before realisation# while we are still in the egg# we know nothing of them. :hen ;undalini breaks the shell# we emerge into *od>s kingdom# the collecti"e unconscious# and we are singing the song of the unconscious# with the "ibrations playing through the di"ine musical instrument which we ha"e become. 8s human awareness is united to the di"ine# we mo"e into the subtlest le"el of communication# into collecti"e consciousness. &n becoming "essels for that uni"ersal power we become one with all the other "essels. :e learn to appreciate the real depth and beauty of another person in "ibrations. +he beauty of art and nature now manifests itself as "ibrations. :e no longer judge on opinions# but on "ibrations. =ust ask the

'uestion and a positi"e answer comes as a flow of cool "ibrations. Sit as for meditation and ask the "ibrations. &t is con"ersation at its most sublime.