Bhakti yoga has two aspects:
music created with devotion to the Lord, and devotional songs. In India,
Meera Bai, the singing saint, has been the symbol of devotion to Lord
Krishna through her melodious bhajans, or songs in praise of the Lord. People associated with krishna consciousness are engrossed in the energy of
krishna w hile chanting ‘Hare rama hare Krishna, Krishna Krishna, har e hare.’
Viththal is another name and form of the deity Sri Krishna, whose
temple is in the small town of Pandharpur in Maharashtra, India. A recent
research study was carried out by an institute in Pune to investigate the
health benefits of chanting the name ‘Viththal Viththal’. The study used 25
people with various health problems who were asked to chant ‘Viththal
Viththal’ in a quiet place for at least 10 minutes every day for 15 days. All of
the subjects showed a marked improvement, especially the ones with heart
conditions such as high blood pressure and erratic palpitation, or arterial
fibrillation. The study concluded that during the chanting the letters ‘ththa’
vibrate your heart to a certain fr equency, which helps heart health. There have been many saints and seekers all over the world who have
used music and devotional songs as the path to connect to supreme
consciousness . Music and devotional songs do incorporate mantras,
specifically bija mantras, but they are more than an extension of the repeated
chanting of the mantras. Music is a vital energy that penetrates all forms of
manifesta tions. We can use it to attain unity with the life forces and to
connect to the inner most core of all things .The ragas (melodies on the Indian music scale) and the notes of music
can create different effects on different people. They can have a calming and
relaxing effect, as they bring about a balance of emotions and energy, and
they can be stimulating and uplifting. In ancient India Tansen was the
musician in the court of Akbar, the great Mogul emperor; whenever he used
to play raga deepika (lamp) at dusk the sound vibrations would light up all
the lamps in the palace . Practitioner s of sound healing, also called sounders, use singing bowls
and tuning forks. Sound from Tibetan singing bowls train the brain to move
into theta brainwave frequencies , which induce deep meditative and peaceful
states, clarity of mind and intuition. The sound creates resonance, the
frequency at which an object naturally vibrates. The sound vibrations impact
the nervous system by promoting relaxation, which inhibits the stress or pain
response. Through the use of the human voice and tools such as singing
bowls or tuning forks that resonate to stimulate healing, sound therapy has
become one of a growing number of subtle-ener gy therapies that make up
the field of vibra tional medicine . Different musicians and practitioner s have used their abilities in the area
of vibrational medicine. Like the bija mantras for each of the chakras,
Western music practitioner s use specific tones and keys for each of the
chakras. For example:
◼deep C and C major f or muladhara
◼D and D major f or swadhisthana
◼E and E major f or manipura
◼F and F major f or anahata
◼G and G major f or vishuddhi◼A and A major f or ajna
◼H and H major f or sahasrara. Aromatherapy
Each of us has an individual and unique sense of smell, which is one of the
most powerful and instinctive of all our senses. For aeons we have relied on it
for our choice of food, medicinal herbs, to sense the dangers of warand for
religious/spiritual purposes and sex. We continue to use aromas to
communicate our personalities and emotions through the perfumes we use
and the gifts we give. When we take flowers to someone in hospital we are
using a simple form of aromatherapy and colour energy to help the patient
feel better. The bouquet contains essential oils that give its smell, helping to
lift spirits. Aromatherapy is the modern term for using plant essential oils to
improve physical and mental w ell-being. In the Indian epic story Ramayana there is an anecdote wherein
Laxmana, the younger brother of Shri Ram, lost consciousness when he was
hit by an arrow. He was revived by the vaidya (Ayurvedic practitioner)
through inhalation of an extract of sanjeevani booti (a herb found
abundantly in the Himala yas). Dhanwantari, the deity associated with the Indian healing tradition of
Ayurveda, is considered to be the param vaidya (supreme healer). According
to him we use medicine in three forms, in ascending order of efficacy: in
solid form as vatis (tablets) or churan (powder); in liquid form as syrups or
tisanes; and in gaseous form. The latter is the plant essential oils as they
evaporate when exposed to air; this is considered to be the most potent form
of the medicine .Plant essential oils
Used as a form of medicine through the ages, essential oils are the volatile
extracts of the plant, their pranas or life force; they are the most gentle of
gifts from nature to us. They are extracted from different parts of the plant
such as flowers, leaves, seeds, bark, wood, roots and even gum resins. The
most potent representation of the plant’s therapeutic and healing properties,
they are highly aromatic and have a balancing effect on our mind, body and
emotions thr ough inhala tions and topical applica tion to the bod y. Various researches have shown that essential oils have the highest
frequency of any natural substance known to man, creating an environment
in which disease, bacteria, viruses and funguses cannot live. We believe that
the chemistry and frequencies of essential oils have the ability to help us
maintain the optimal fr equency w herein disease cannot e xist. Essential oils work on us at different levels, physical, physiological and
psychological, besides working at the vibrational level. For chakra healing we
look for essential oils that resonate with frequency of the elements associated
with the chakras. What human beings are to the animal world, herbs are to
the plant kingdom. The three gunas and five elements present in us also have
their representation in the plant world: the roots, trunk and branches with
their leaves and flowering tops r epresent the thr ee gunas. Earth: plant roots are associated with the earth element. Essential oils
from the roots of a plant resonate with the vibrations of the muladhara (base
root) chakra and have the ability to energise and balance the chakra. Among
the preferred essential oils, jatamansi (Indian spikenard) is known for its use
by Mary Magdalene to massage Jesus Christ’s feet before the last supper. Other useful oils for muladhara are angelica root, valerian root, costus root,
nagarmotha, pa tchouli and v etiver.Water: a plant’s stem and trunk work as the waterways for the entire
plant, thus they are associated with the water element. The essential oils
extracted from them are useful for healing and balancing the swadhisthana
(sacral) chakra, in particular sandalwood, cedarwood, ginger, juniper berry,
clary sage and jasmine . Fire: the manipura (solar plexus) chakra is associated with the fire
element, which in plants is represented by the flowers and spices. Brightly
coloured flowers and spices suc h as black pepper and clo ve provide useful oils
to energise and balance the solar plexus chakra. Other useful oils are
rosemary, marjoram, chamomile , lavender, thyme, fennel seed, cardamom,
garlic and black seed (kalonji). Air: the air element is associated with the anahata (heart) chakra. As
plants breathe through their leaves, it is represented in the leaves of a plant. The most revered and useful plant for the heart chakra is holy basil (tulsi),
the oil of which promotes detachment and helps with respiratory disorders. Other useful essential oils are peppermint, eucalyptus , tea tree, lemongrass,
rosemary, frankincense and la vender. Ether: known also as space or akasha tattva, the ether element is
associated with the vishuddhi (throat) chakra. In plants this element is
associated with the fruits and the seeds. The useful oils are lemon, orange,
bergamot, bayberry, sandalwood, lotus and tea tr ee. The ajna (third eye) chakra controls panch mahabhoot (all five elements);
we can use any of the sattvic essential oils for the third eye chakra. Essential
oils such as holy basil, rosemary, eucalyptus , peppermint and frankincense
can stimulate the brain and activate a dull third eye chakra. The essential oils
of sandalwood, blue lotus, clary sage, lavender and kewra help r elax or seda te
the mind, thereby reducing mental stress and helping to achieve a meditative
state.Since essential oils are highly concentrated, it is recommended  they are
diluted in a suitable base oil before applying to the skin. Lotus seed, jojoba or
black sesame seed (til) oil can be used as a base for chakra anointments . From
an efficacy view point, it has been demonstra ted through different testing
methods such as aura pictures or the biofeedback method that essential oils
used for chakra healing show instantaneous results on chakra vibrations. Not
only do essential oils help to balance chakras; they also help to balance
physiological symptoms associa ted with c hakra imbalances . For self-application, chakra anointments should be used on the front of
the body. When applying to someone else, it is best if they are applied at the
back. Chakra anointments can also be used in conjunction with crystals and
crystal wands . Chakra anointment
Though the chakras are anatomically undetectab le, they are linked to
different systems of our body. Since each of the chakras controls certain
organs and glands, the imbalance may result in physical, physiological or
psychological disorders. Chakra anointments prepared with natural essential
oils accelerate the process of harmonising and balancing the chakras, along
with helping to heal diseases in the associa ted organs or glands. Always use the right hand middle finger for the application of chakra oils
on the front of the body, and apply in a clockwise (right to left) motion
(visualise yourself being the clock). Start with three slow rotations; you can do
more if you intuitively feel the need. Follow the same sequence every time
you use the chakra oils, making sure to wipe your hand with a tissue after
using each oil. Chakra work should begin with the ajna (third eye) chakra, as
physiologically it is associated with the pituitary gland, which influences andcontrols the functioning of all other glands. Spiritually it is associated with
our guru, the guiding principle . First, a drop of ajna chakra oil blend should be applied at the third eye
point between the eyebrows; you can use the middle or ring finger of your
right hand to apply the oil. Gently rub three to five times in a clockwise
direction. Next, using the middle finger apply a drop of muladhara (base root)
chakra oil blend at the coccyx area, gently rubbing in a circular motion for
three to five cycles. Next, apply the swadhisthana (sacral) chakra oil just above the pubic
area. Use one to two drops only, again in a clockwise direction. As this is a
wider area you can use the flat side of a couple of your fingers and rub for
three to five cycles. Next, for the manipura (solar plexus) chakra, put two to three drops of
the oil blend on a couple of fingers and apply under the V of the ribcage,
located below the diaphragm. Massage gently three to five times at the solar
plexus area while you breathe in through the abdomen. For the anahata (heart) chakra, located at the sternum right at the centre
of the chest, use one to two drops of the oil blend on the fingertips and rub in
a clockwise dir ection. For the vishuddhi (throat) chakra, apply the oil blend on a couple of
fingers at the centre of the throat, rubbing clockwise. Tap the area of the
throat gently, as it helps to activ ate the thyroid gland. For the sahasrara (crown) chakra, located at the fontanelle or top of the
head, use the palm of your hand to apply a drop of the chakra oil. Close your
eyes, and take y our awareness to the c hakra point. Once you have completed the process of chakra anointment we are ready
for the medita tion.Chakra dhyana
The objective of the chakra dhyana is to balance our chakras for optimum
health. Dh yana medita tion:
◼improves concentra tion by controlling mental div ersion
◼helps to reduce mental and emotional str ess
◼balances our c hakra ener gies, promoting health
◼increases self-a wareness through regular practice
◼promotes car diovascular and imm une health. Make yourself comfortable in a meditative posture (asana), preferably the
siddhasana or lotus pose, on the ground or otherwise on a chair. Follow this
procedure:
◼Place both hands on your knees with the palms facing upwards and
the thumbs and f orefingers together. ◼Close your eyes and make your body steady throughout, keeping the
spinal column upright and straight while your back and shoulders
are fully relaxed. ◼The whole body should be relaxed and immobile, maintaining
absolute a wareness of the ph ysical bod y for few min utes. ◼Become a ware of your spinal column, w hich should be er ect. ◼Bring your awareness to the ajna (third eye) chakra, which is located
inside the brain at a point directly behind the centre of your
eyebrows. ◼Observe your breath for a few moments, focusing it at the third eye
chakra point.◼Take a deep breath and start chanting ‘aum’ while releasing your
breath. Synchronise the chanting of ‘aum’ with pulsation at the ajna
chakra. Maintain this a wareness of the pulsa tion for some time . ◼Repeat three times. ◼Shift your awareness to the muladhara (base root) chakra, located at
the perineum (betw een the genitals and the an us). ◼Focusing at that chakra point, contract your anal genital muscles up
to your lower abdomen. As in the practice of mula bandha, hold the
contraction f or a while and repeat three times. ◼Start chanting the seed mantra for muladhara — ‘la . . . am’ — with
each inhalation. Start with ‘la’ and go on, prolonging the ‘aaaaaa . . . m’. ◼Keep your focus on the chakra point in order to feel the breath
vibrations travelling all the wa y to muladhara. ◼Repeat the chanting thr ee times. ◼Shift your awareness to the swadhisthana (sacral) chakra, in the
region of the tailbone a t the back and the pubic r egion at the front. ◼Keeping your focus in the area, begin to contract and relax your
genitals (vajroli mudra). Contract, hold the count for three to five,
then release. Repeat three times. ◼Chant ‘va . . . am’, the seed mantra for swadhisthana, prolonging
the ‘aaaaaa . . . m’. ◼Feel the vibrations of your breath reaching the chakra point, keeping
your focus there. You will be able to feel the breath vibrations
travelling along with the c hant to the c hakra point. ◼Repeat three times.◼Shift your awareness to your abdominal r egion. The manipura (solar
plexus) chakra point is located in the hollow or V of your ribcage
approximately 10 cm abo ve the navel. ◼Contract your anal muscles along with your abdominal muscles,
holding for a few seconds then r eleasing. Repeat three times. ◼Making sure to keep your focus at the chakra point, start chanting
‘ra . . . am’ (the seed mantra for manipura), again prolonging the
‘aaaaaa . . . m’. ◼Repeat three times. ◼Bring your awareness to the centre of your chest at the anahata
(heart) chakra point. ◼Feel the space in your chest and lungs filling up by contracting and
expanding with the rh ythm of your natural spontaneous br eath. ◼Hold your breath in your chest and r elease from your mouth. ◼Repeat three times. ◼Chant ‘ya . . . am’ (the seed mantra for the heart chakra), again
prolonging the ‘aaaaaa . . . m’. ◼Repeat three times. ◼Feel the vibrations in the heart chakra; if you focus on your heart
you should be ab le to listen to y our own heart bea ts. ◼Bring your awareness to the throat pit and then take it directly back
to your neck a t the vishuddhi c hakra point. ◼Feel each breath passing thr ough your throat. ◼Hum the seed mantra for vishuddhi: ‘hum’. Start chanting
‘hummmmm’, then close your mouth and let the sound ring in the
throat like the sound of a b umble bee.◼Feel the pulsations in the throat chakra and the resonance of your
humming sound inside y our head. ◼Repeat three times. ◼Move your attention to the sahasrara (crown) chakra at the top of
your head. ◼Begin the crown chakra seed mantra of ‘aum’ and, keeping your
focus on your coccyx, start chanting and allowing the vibrations of
your prolonged ‘aaa . . . au . . . m’ chanting to move through your
spine to the top of y our head. ◼Repeat this three to seven times, keeping your focus and awareness
on the crown chakra. This is the point of our connection with
supreme consciousness and the beginning of our medita tion. ◼Stay connected as long as possib le. ◼Visualise the white light showering on you, and feel the tranquillity
flowing through. Before opening your eyes, rub your hands together gently then rub them
over your eyes, face and head. This will nourish you with cosmic vibrations
received during the medita tion. Crystals
Crystals have been used for aeons for healing and balancing the body, mind
and spirit and to re-establish broken links between them. Crystal healing is
considered to be a complementar y therapy whereby the healer uses the
crystal energy to enhance the healing processes of the being on which it is
being used. Each crystalline form has its own individual energy and its own
personality. As mineralogical structures crystals contain more than onemineral, possessing a melding of the energies of the minerals they contain. Each crystal can be used in unique ways to assist a person to understand the
multifaceted nature of their existence on Earth. Crystals have been used to
act as catalysts for healing and to assist a person to become reunited with
source. Chakras, the energy centres of our bodies, reflect our physical, mental,
emotional and spiritual energy. We can heal and balance these vibrations
simply by using crystals that resonate with the particular chakra’s colour. It’s
a form of vibrational medicine, with the crystals having a healing and
balancing effect on the chakra’s vibrations. Therapists using various forms of
healing can combine crystals to enhance and accelerate healing processes. For example, a reiki or pranic healer can use crystals or crystal wands during
the healing process. Quartz and its varieties such as amethyst, rose quartz
and smoky quartz ar e the most commonly used cr ystals for healing pur pose. Crystals for the muladhara (base root) chakra
This chakra is aligned with our etheric body and also with
automatic and autonomic functions, since it is associated
with physical functioning and sensation or feelings of pain
and pleasure. Muladhara is the first chakra in the spiritual evolution of
humankind, where we go beyond animal consciousness and start to be a real
human being. This chakra is associated with the earth element and has the
densest vibrations, which show up as red in colour. It stresses the importance
of being g rounded in the her e and now. Its ruling planet is Mars, and the most useful crystals for this chakra are
red coral, red jasper, haematite, black onyx, black tourmaline and black
brown or moss agates. Some healers also use smoky quartz for healing of this
chakra. Clearing a blockage in this area requires the visualisation of healingvibrations and light entering the body, with the crystal either directed
towards the area or placed on the chakra location. It is recommended that
the muladhara c hakra is balanced in conjunction with the cr own chakra. Crystals for the swadhisthana (sacral) chakra
This chakra is associated with our emotional body; it
denotes the desire centre of our being. Desires for physical
sensations and material things play at a person’s mind,
making them restless and confused. This chakra is related to procreation,
material achievements and power-seeking attitudes and behaviour. It controls
the unconscious  in human beings. The main reason for blockages here are
emotional imbalances , which result in malfunctions in the cir culatory and the
excretory systems of the body and affect lymphatic flow, resulting in
problems associated with body fluids and all the organs related to their
production. The crystals suitable for this chakra are carnelian, hessonite garnet,
orange jasper and orange or honey calcite. Moonstone , pearl and mother of
pearl also help with emotional balance. Clearing this chakra involves circling
the area in a clockwise direction with the crystal pointed towards it slightly. Visualisation of a light coming through the stone to this point is important. You can also use one or mor e crystals and place them o ver the chakra area.Crystals for the manipura (solar plexus)
chakra
This chakra is associated with our mental body. It
corresponds to the solar plexus, which is the seat of
anxieties, and controls the entire process of digestion, assimilation and
temperature regulation at the physical level. A person dominated by the third
chakra will strive for personal power and recognition, even if it is to the
detriment of relationships with family and friends. Located under the V of
the ribcage a few centimetres above the navel, this chakra represents the fire
element and is associa ted with the colour y ellow; it is ruled b y the sun. The crystals suitable for this chakra are all of the yellow crystals such as
citrine, tiger’s eye, pyrite, yellow calcite and y ellow sapphir e; these will help to
activate the solar plexus chakra. If your solar plexus is already overactive
then do not wear yellow, as it can aggravate the symptoms related to
overactivity of the solar plexus such as acid reflux, headaches, migraines and
hypertension. In that condition you need the cooling energy of green-
coloured crystals such as those used f or the heart c hakra. Crystals for the anahata (heart) chakraOur fourth layer or astral body, along with the very special
heart chakra, is associated with unconditional acceptance,
love for ourselves and all that forms the universe. Located at
the centre of chest, this chakra is associated with the air
element and the colour green; it is influenced by the planets
Mercury and Venus. It is also an important centre for healers to develop
compassion. Since the colour of the heart chakra is green, all green crystals such as
malachite, green aventurine, green tourmaline, peridot, jade, seraphinite and
moldavite will help. However, pink is also associated with love and this
chakra is considered to be the seat of love and compassion, thus pink stones
such as rose quartz, kunzite, morganite and watermelon tourmaline will also
help. Crystals for the vishuddhi (throat) chakra
The fifth layer or etheric template body, along with the
vishuddhi chakra, is associated with the higher will in
association with the divine will. This chakra corresponds to
the cervical plexus of nerves and controls the thyroid complex. It controls
some systems of articulation, the upper palate and epiglottis and aligns with
the element ether and the colour blue. This chakra represents
communication, power and self-e xpression. This chakra benefits from all the blue-colour ed crystals such as
aquamarine , angelite, blue topaz, blue lace agate, moonstone , amazonite,blue calcite, cavansite, larimar and turquoise. Hold the crystal a few
centimetres away from the chakra or place the stone near the c hakra point. Crystals for the ajna (third eye) chakra
Ajna denotes caring and support for the protection and
nurturing of all manifested life forms. It is associated with
the sixth layer or celestial body and is located between the
brows. This chakra is associated with our sixth sense, the colour indigo and
the planets J upiter and Sa turn. All deep blue-colour ed crystals are useful for this chakra, such as azurite,
lapis lazuli, sodalite, purple fluorite and even clear quartz. You can either
place the crystal at the chakra point or use clear quartz to heal and energise
the chakra. To clear any blockages in this area, hold the crystal a few
centimetres away from the chakra point and visualise the white light passing
through. Crystals for the sahasrara (crown) chakra
The seventh layer or the ketheric template is associated with
this highest of the chakras, revered for its psychicalrepresentation of oneness with the one. It is the seat of enlightenment or the
connection with the higher consciousness . The crystals suitable for this chakra are amethyst, clear quartz, diamond
and sugilite. Point the crystal downwards towards the top of your head,
turning it in clockwise cir cles and ag ain visualising w hite light. Crystal wands
A wand is a single piece of crystal designed for a specific use or a
combination of various crystals affixed together to create a long tool for
specific healing. Shamans and healers of a tribe often use crystal wands for
healing purposes. To create a chakra wand we can take a wooden or longquartz base, to which we can affix crystals associated with each chakra in the
same order as they exist on our bodies. If it’s a quartz wand it should have
points on both sides; otherwise, a single terminated clear quartz point is
affixed at one end and a small crystal ball on the other end. This kind of
wand can also be used for reflex or acupressure massage. A crystal wand can
be used as a medita tion tool, f or aura cleansing and f or chakra healing . Chakra healing with aromatherapy and crystals
Energy healing is an intuitive work; integrating energy work with essential
oils and crystals is very effective. The process first involves chakra assessment,
which can be done via a consultation in which a client’s case history is
recorded or by using a pendulum, or by just using a palm to feel the chakra
energies. The next step is to anoint chakra oils at the chakra points. It is easier to
apply chakra anointments to a client’s back rather than their front, unless
applying the oils to yourself. Use the middle finger of the right hand to apply
the essential oil blend at the chakra point. Just use a single drop and rub
clockwise, slowly and gently. Clockwise rubbing at the chakra points also
activates the chakras, along with the essential oil’s vibrations. As mentioned
earlier chakra anointing should be done before meditation, and we follow the
same sequence here with the application of chakra oils before a healing
session. Start from the ajna (third eye) chakra, then on to the muladhara (base
root) chakra, followed by the swadhisthana (sacral) chakra and on up to the
sahasrara (crown) chakra. Since we started from the ajna chakra, we do not
have to do this c hakra applica tion again while moving up fr om muladhara. Once the essential oils are anointed at the chakra points we use each
chakra’s selected crystals for healing. A set of healing crystals should containone appropriate crystal for each chakra, such as lapis lazuli for the ajna (third
eye) chakra, red jasper for the muladhara (base root) chakra and carnelian
for the swadhisthana (sacral) chakra. For the manipura (solar plexus) chakra
you have several options such as tiger’s eye, citrine, pyrites or yellow
aventurine; for the anahata (heart) chakra use malachite or green aventurine;
for the vishuddhi (throat) chakra turquoise is good; and for the sahasrara
(crown) chakra ameth yst or clear quartz w ould be appr opriate. Avoid using tumbled stones, as they can roll over the body; flattened
crystals (kabhushans) are more appropriate. Place the crystals on the chakra
points in the same sequence as the essential oils application. Use the crystal
to rub the c hakra point gently , then leave it at the chakra point. You can use a chakra wand to activate the chakra; otherwise, use a
double-terminated quartz for energy healing. The chakra wand should have
a crystal ball on one end and a quartz point on the other end. The body of
the wand should have all of the chakra crystals sequentially arranged. Use
the crystal ball to massage each chakra while placing your thumb on the
crystal associated with that chakra. After that, use the pointer to activate
each chakra. When using the pointer side to activate all of the chakras, start
with the ajna c hakra then go on to m uladhara and up wards to sahasrara. Please do not stop at the sahasr ara (crown) chakra. It’s better to do grounding, so
bring the wand, pointed to the spine, slowly downwards all the way towards
the feet, then take it all around the body from the left foot and ending on the
side of the right f oot, healing and sealing the aura. Allow the client to stay with the crystal’s energy for some time, during
which you can also carry out energy healing. Once satisfied with the healing
work, remove the crystals from the body and cleanse them before re-using
them. For a practitioner it is important to keep your healing crystals set
separate from your personal healing set.Reflexology
Reflexology is a popular non-invasive therapy. Its philosoph y and practice
are similar to other zonal therapies such as acupressure and acupunctur e.
The hands and feet are the microcosmic representation of the whole body. A
reflex is an involuntary muscle contraction caused by an external stimulus. Reflex zones are the terminal points or endings of nerves, and are directly
connected to a distant organ or part of the body. The human body has a
tremendous energy to heal itself; this healing energy surges through the body
in specific pathways and could be tapped at different points: the reflex points. This simple technique helps us maintain good health, while reflex points
activation can also help balance c hakra ener gies.Reflexology is not only a treatment but also a diagnostic indicator of
diseases in the early stages. According to reflexology belief, vital energycirculates all over the body and between the organs, so if this energy is
blocked then the part of the body related to the blockage is affected. The
energy blocks in our bodies are reflected at the hands and the soles of the
feet. By using specific pressure techniques they can be detected and cleared
through massage on the reflex points; this in turn has a definite effect on the
internal organs. When pr essure is applied on the r eflex points the functioning
of the corresponding internal organs could be rectified and regulated, as the
reflexive action of the nervous system transmits impulses to the specific area. In reflexology, either pressure massage may be given over the tender point
for one to two minutes or the pressure can be maintained constantly or
intermittently; in all instances a beneficial result is achieved. Reflexology
treatment is not a cure all, although it initiates a change in consciousness and
the removal of neural blockages, thereby setting the ball rolling for self-
healing. Multiple sittings pr ovide long-ter m health benefits . Chakras are an integral part of reflexology. As we find representation of
various organs and glands we can identify the chakra points related to those
organs in the same areas. Reflex massage on the appropriate chakra zone
will help with healing and the balancing of the related chakras. The
vibrations of each single chakra can also be harmonised and intensified
through ener gy activation in the cor responding r eflex zones. The benefits of reflexology massage can be enhanced by using essential
oils or specific chakra oils in the chakra zone. To initiate any healing sessions
the therapist begins by activating the core trilogy of chakras; that is, the heart
centre, the throat centre and the solar plexus. This sets the body’s own
healing mechanism into active participation. The knowledge, experience and
intuition of the healer all play an important role in raising and balancing the
energy.Energy healing
The one thing that is undoubte dly universal among all of us is energy: it is
the pervasive force allowing for life to exist and flourish. Frequency is defined
as a ‘measurab le rate of electrical energy that is constant between any two
points’. When there is frequency there is electromagnetic potential. We are
being influenced b y the magnetic action (or a ttraction) of the fr equencies tha t
surround our liv es each day, and frequencies inf luence our sta te of well-being. Energy flows like water and finds its own level. Even by being in the presence
of another person there is the potential for energy exchange, which explains
why we sometimes feel drained when in the company of negative or jealous
people or even sick people. Conversely, our energy gets a boost in the
company of bubbly, enthusiastic people . Since time immemorial energy healing had been practised by ancient
sages, shamans, healers and priests who were able to visualise chakras and
the aura. In recent times various forms of energy healing techniques have
been gaining in popularity , especially reiki and pranic healing. ‘Reiki’ is the
Japanese word for the transcend ental spirit. In reiki, universal energy is used
for healing and to clear energetic blocks. There are various stages of energy
amplification whereby a practitioner acts as an open energy channel. This
requires a high level of attunement, and the practitioner is required to go
through various levels of practice to achieve non-doership (complete
detachment). Pranic healing is also an ancient science and art of healing; it utilises
prana, the vital energy also called ki or chi, to heal the body, mind and spirit. The basic tenet of pranic healing is that a human body is composed of two
parts: the visible physical body and the energy body, also known as the
bioplasmic body. The physical and bioplasmic bodies are different aspects ofthe human body. There are two principles of pranic healing: the cleansing,
and the ener gising of the subject’ s bioplasmic bod y with prana. In all forms of energy healing it is very important that the healer themself
is healthy and has true intentions of healing with non-doership. The healer is
just a channel, like a water pipeline connected to the source; if the pipeline is
corroded or dirty it will affect the quality of energy received at the other end. People can be born healers. If your heart chakra is open and you have love
and compassion for all, you can develop your abilities and skills or learn from
a master. Colour therapy
Colour therapy has been in use for many, many years in different ways and
forms. Colour is an experience , the result of the receptive abilities of our eyes
and brain. Colours dominate our senses; we interpret our environment as
much by its colour as by its shapes and sound. We all perceive colour
differently because it’s a form of energy affecting us at the mental, emotional,
spiritual and ph ysical levels. Colour therapy works as the colours we choose in the everyday aspects of
life have an effect on us at mental and emotional levels. Our affinity to a
particular colour results from our needs, for the rebalancing effect of the
particular colour. The seven colours of the rainbow are associated with our
chakras as red-orange-y ellow-green-blue-indigo-violet. They are the primary
colours of the human vision range . Red is associa ted with the m uladhara (base r oot) chakra, which is aligned
with grounding and the physical body. Different people have different
interpretations of the colour red, but mostly it is identified with life. Red hasa marked effect on our physiology, increasing vitality, muscular activity, blood
pressure, respiration and heart ra te. The swadhisthana (sacral) chakra is associated with orange, which is a
composite colour combining parts of Earth’s red and the sun’s yellow,
symbolising the beginning of polarity at this chakra. Orange encourages
joyfulness and is used to help fight de pression and tr eat unhappiness . Yellow is associated with the manipura (solar plexus) chakra; it
represents ambivalence, power, insight and intelligence . Yellow removes
security, enabling someone to take risks in life. It also increases critical and
judgemental faculties , besides pr omoting detac hment. Green is the colour of growth and healing and is associated with the
anahata (heart) chakra. Green is the colour of balance; since it stands mid-
spectrum, it helps balance male and female ener gies. Blue is associated with the vishuddhi (throat) chakra, and symbolises
truth and loyalty. This colour has fresh, cool, calming energy and soothes
nerves. Indigo is associated with the ajna (third eye) chakra. A mix of blue and
violet, it symbolises the end of polarity (ego) and unity (self). It calms the
body and balances the mind, encouraging pur pose, prayer and medita tion. Violet is associated with the sahasrara (crown) chakra; it is the colour of
spiritual fulfilment, inducing contentment and symbolising unifica tion. For chakra healing, colour visualisation with the corresponding chakra
colour and simultaneous meditation on the chakra points is a powerful
healing practice. We can visualise these colours and breathe each colour
vibration into the related chakra, drawing in for at least five breaths. It is not
unusual for some people to be unable to visualise colours in a particular
chakra; in this case, intent upon the colour can work well. The safest and
best way is to invoke abundant white light, which is freely available to all.White light is actually the most balanced mixture of all of the seven colours
and the shades in between. For self-healing , invoking this beautiful healing
light without mental restraints will work wonderfully well. White light works
with an intelligence of its own, and is far more purified than our limited
awareness. In certain civilisations, the ancients understood the healing and
rebalancing effects of colours and erected domes of coloured glass of
individual colours. When the sun’s rays permeated through the coloured
glass they would shower the colour ener gy on the people inside the dome . OceanofPDF .com1 0
The last word
Through this book we have tried to present fundamental information about
the chakras from a health and healing perspective. Most of the information
has not been documented, but has been passed on from guru to shishya
(disciple). Coming from a background of science and psychology, we both
have been able to comprehend the energetic effect of our mental and
emotional states on our organs and glands, leading to the progress of disease. Our background using aromatherapy with lymph drainage in our practice,
alongside the individual experiences of our clients and an understanding of
Hindu spiritual practices, Ayurveda and tantra, made it easier to weave it all
together and pr ovide a scientific under standing of this subject. We hope readers will gain an understanding of and clarity about the
chakras and the vital role they play in our lives. We hope healers will be able
to enrich their practice by using the information in the book, and blend their
skills, experience and understanding in their healing practices. We hope this
will be the beginning of the journey for seekers as well as healers. There is
still much more to learn and unlear n in the pr ocess of lear ning. An award-winning advertisemen t on a meditation practice by a spiritual
group states: ‘Embark on a journey where you are bound to lose all your
baggage.’
In this journey of life we are all carrying our baggage of material desires,
attachments, greed, hatred, jealousy and anger. In our spiritual quest we all
have to lighten ourselves up so that we can ascend to a higher spiritual plane. Chakras are best understood as levels of conscious awareness, not morality.Impurities also have to be understood from the level of discrimina tion, not
morality; the y arise out of desir e, self-gratification and self-inter est. There is much more to life than fame, fortune, status, authority and
attachments to things or people. All pain comes to us through ignorance and
remaining blind when experience tells us something different. In the process
of birth, consciousness dawns on us from a subtle to a gross level, then we
seek to raise our selves from gross to subtle to mer ge again with the sour ce. Hari om ta t sat. OceanofPDF .comG l o s s a r y
Agni: fire. Ahamkara: ego. Ajna chakra: the psychic command centr e situated between the br ows. Akasha: ethereal space. Amrit: psychic nectar of immortality . Anahata: the heart c hakra. Anubhuti: a spiritual e xperience . Anulom vilom:  to alternate (nostril br eathing). Apana: vital ener gy in the lo wer part of the bod y below the navel. Asana: a steady and comf ortable position of the bod y.
Astral body: the subtle , psychic body, finer than the ph ysical bod y.
Avatara: divine incar nation. Awareness: the faculty of consciousness . Bandha: a psycho-muscular energy lock that redirects the flow of psychic
energy in the bod y.
Bhajan: a devotional song . Bhakta: one who follows the path of bhakti y oga. Bhakti yoga: the yoga of devotion. Bhavana: devotion. Bhrumadhya: the eyebrow centre, kshetram or contact point for the ajna
chakra. Bija mantra: seed sound; a basic mantra or vibration that has its origin in
trance consciousness .Bindu: the psychic centre situated at the top back of the head; a point or
drop that is the substra tum of the w hole cosmos , the sea of total cr eation. Brahma: the divine spirit, Hindu god; cr eator of the univ erse. Brahma granthi: knot of creation; a psycho-muscular knot in the perineum
that must be released for kundalini to enter and ascend through the
sushumna nadi. It symbolises the blockage posed by material and sensual
attachments. Brahma nadi:  the most subtle pranic f low within the sushumna nadi. Brahmin: a member of the highest Hindu caste , namely the priestly caste . Buddhi: the higher intelligence, concerned with real wisdom; the faculty of
valuing things f or the adv ancement of life and conscious a wareness. Causal body: the body experienced in deep sleep and in certain types of
samadhi. Central canal: the hollow passage within the spinal cord. In the subtle body,
this is the pa th of sushumna nadi. Cerebral cortex: grey matter on the surface of the brain responsible for higher
mental functions . Cerebrospinal ﬂuid:  a cushion of f luid that protects the brain and spinal cor d.
Cervical plexus: automatic nerve plexus in the neck associated with the
vishuddhi c hakra. Cervix: the circular opening leading into the womb; the seat of the
muladhara c hakra. Chakra: literally ‘wheel’ or ‘vortex’; a major psychic centre in the subtle body
responsible for specific ph ysiological and psy chic functions . Chiti shakti:  willpower. Chitta: mind; conscious , subconscious and unconscious le vels of the brain.Coccygeal plexus: a small nerve plexus at the base of the spine behind the
pelvic cavity related to the swadhisthana c hakra. Consciousness:  the medium of univ ersal and individual a wareness. Deity: a form of divinity; a divine being ha ving subor dinate functions . Devata: divine po wer. Devi: a goddess; a manifesta tion of shakti. Dharana: concentration; continuity of mental processes on one object or idea
without lea ving it. Dharma: rightful duty . Dhyana: meditation, in the sense of intense meditation for an extended
period of time . Dosha: a body type classified in A yurveda. Durga: Hindu goddess; a personification of Shakti pictured riding upon a
tiger to whom personal ambition is r endered. Ganga: the river Ganges , the longest and most sacr ed river in India. Granthi: one of three psychic knots on the susuhmna nadi that hinder the
upward passage of kundalini: brahma granthi, vishnu granthi and rudra
granthi. Guna: one of the three qualities or matter of prakruti: tamas, rajas and
sattva. Guru: literally ‘he w ho dispels dar kness’; a spiritual master or teac her. Guru chakra: another name for the ajna chakra, the eye of intuition, through
which the inner guru’ s guidance manifests . Gyana yoga: a path of yoga concerned directly with knowledge and self-
awareness. Hatha yoga: a system of yoga that specially deals with practices for bodily
purification.Hypothalamus:  a portion of the brain that integrates temperature, sleep, food
intake, the development of se xual characteristics and endocrine activity . Ida: a major psychic channel that conducts manas shakti or mental energy,
located on the left side of the psy chic body; the ‘ha’ of ha tha yoga. Idriya: sense organ. Ishaan: the direction of north-east. Japa: chanting. Janani: one who has attained spiritual kno wledge. Jnanendriya: an organ of knowledge or a sensory organ such as eyes, ears and
nose. Kali: a form of Shakti who arouses terror and fear; the destroyer of
ignorance in her de votees. Karma: actions or deeds, the inherent subconscious imprints that make a
person act. Karma yoga: an action performed unselfishly for the welfare of others and the
fulfilment of dhar ma. Karmendriya: an organ of action such as feet, hands, vocal chords, anus,
sexual organs. Khechari mudra: a mudra of hatha yoga and tantra in which the tongue passes
back into the pharynx to stimulate the flow of amrit from the lalana
chakra, activ ating the vishuddhi c hakra. Kumbhaka: breath retention. Kundalini: latent energy. Kurma nadi: nadi associated with the vishuddhi chakra. Its control brings the
ability to liv e without ph ysical sustenance . Limbic system:  group of structures in the brain associated with certain aspects
of emotion and memor y.Lingam: a symbol representing Lord Shiva, the male aspect of creation; the
symbol of the astral bod y.
Loka: world, dimension or plane of e xistence or consciousness . Lord Shiva: archetypal renunciate and yogi who dwells in meditation high in
the Himala yas; Hindu god; destr oyer of the univ erse. Mala: a rosary-like string of beads used in medita tional practices . Manas: one aspect of mind; the mental faculty of comparing , classifying and
reasoning. Manas shakti:  mental force. Manipura: the Sanskrit name for the solar plexus (literally means ‘city of
gems’). Mantra: a sound or a series of sounds having physical, psychic or spiritual
potency w hen recited in a certain pr escribed manner . Marg: path. Maya: principle of illusion. Moksha: liberation from the cy cle of births and dea ths. Moola bandha: yogic practice of stimulating the muladhara chakra for the
awakening of kundalini. It is practised by contracting the perineum in
males or the cervix in females . Mool prakruti: basic nature. Mudra: a psychic attitude often e xpressed by a physical gestur e, movement or
posture that affects the flow of psychic energy in the bod y.
Muladhara: the base r oot chakra. Nada: sound, especially inner sound. Nada yoga: the yoga of subtle sound. Nadi: a channel of ener gy.Neti: hatha yoga cleansing technique in which warm saline water is passed
through the nasal passages; one of the sha tkarmas. Nirvana: enlightenment, samadhi; harmony between individual
consciousness and univ ersal consciousness . Om: the underlying sound of creation; the mantra from which all others
have come. Panch mahabhoot:  the five prime elements . Parasympathetic nervous system: division of the autonomic nervous system
concerned with restorative processes and relaxation of the body and
mind. Pashu: the instinctual or animal aspect of human beha viour. Pineal gland: small pine-shaped endocrine gland in the mid-brain directly
behind the e yebrow centre; the physical correlate of the ajna c hakra. Pingala: conductor and channel of prana shakti or vital force, located on the
right side of the psy chic body; the ‘tha’ of ha tha yoga. Prakriti: the basic principle or substance of the entire phenomenal or
manifest w orld composed of the thr ee gunas or a ttributes. Prana: life force in the body; bio-energy in general; the vital energy that
operates in the r egion of the heart and lungs; the psy chic equivalent of the
physical breath. Prana shakti: pranic or vital f orce. Pranayama: yogic practice of manipulating and controlling the flow of prana
in the subtle bod y by controlling the r espiratory process. Prithvi tattva:  the earth element. Purusha: consciousness; the spirit or pur e self. Rajas: one of the gunas (le vels of consciousness).Rudra granthi: the knot of Shiva, the psychic knot within the ajna chakra that
symbolises attachment to siddhis or higher mental attributes that must be
transcended bef ore full awakening of kundalini can occur . Sacral plexus: nerve plexus in the back wall of the pelvis associated with the
swadhisthana and m uladhara c hakras, and responsible for the functioning
of the urinar y and reproductive systems. Sadhaka: a disciple . Sadhana: spiritual discipline or practice . Sadhu: a holy man. Sahasrara: the 1000-petalled lotus or chakra manifesting at the top of the
head; the highest psychic centre; the threshold between psychic and
spiritual r ealms that contains all the c hakras belo w it. Samadhi: state of being above mortal existence; all-knowing and all-
pervading state of being; the fulfilment of meditation; a union with the
object of medita tion and univ ersal consciousness . Samana: vital ener gy operating in the r egion of the na vel. Sankalp: spiritual r esolve. Sankalpa shakti:  willpower. Sanskar: family values or disposition. Sat-chit-ananda:  a state of inner b liss. Satsang: spiritual guidance , discussion and instruction fr om a guru. Sattva: one of the three gunas of prakruti; the pure or equilibrated state of
mind or na ture. Shakti: power, energy; the feminine aspect of cr eation. Shambhavi mudra: mudra name after Shambhu or Shiva focusing the eyes on
bhrumadh ya. Shanti: peace.Shatkarma: rightful action (good kar ma). Shiva lingum: oval-shaped stone that is the symbol of Shiva consciousness or
the astral bod y.
Shuddhi: purification. Siddha: adept, yogi; one w ho has contr ol over nature, matter and mind. Siddhi: perfection. Solar plexus: intersection of a group of nerves in the abdominal region; the
physical manifesta tion of the manipura c hakra. Soma: a plant used by the Rishis of ancient India for the purpose of spiritual
awakening and mortality . Sushumna nadi:  the most important psychic passagewa y. It flows in the central
canal within the spinal cor d.
Swadhisthana:  the sacral c hakra (literally means ‘centr e of taste’). Swami: one who is the master of their o wn mind. Swara yoga: the science of the br eath cycle. Swayambhu: self-created. Sympathetic nervous system: the division of the autonomic nervous system
responsible for maintaining the physical activity of the organ systems and
expenditur e of energy. Tamas: darkness; inertia. Tanmatra: the fives senses: sight, hearing, taste, touch, smell, and the sixth
sense, intuition. Tantra: the ancient science that uses specific techniques to expand and
liberate the consciousness fr om its limita tions. Tapasya: the practice of austerity; purifying the body of deficiencies and
weaknesses.Trataka: the meditational yoga technique that involves steadily gazing at an
object. Trishula: the three-pronged implement held by Lord Shiva; it symbolises  the
three nadis. Udana: the vital ener gy operating above the throat. Uddiyana bandha: literally ‘flying upwards’; a yogic practice of pranic
manipulation utilising the abdominal m uscles and or gans. Vairagya: non-attachment. Vajra mudra: contraction of the v ajra nadi. Vajra nadi: the nadi that connects the expression of sexual energy with the
brain and is concer ned with the f low of ojas, the highest f orm of energy in
the human bod y (concentra ted in semen). Vasana: desires that are the driving force behind every thought and action of
life. Vastu: the Indian system of ar chitecture. Vastu shastra: the Indian scriptur e of architecture. Vayu: refers to the ener gy associated with eac h chakra (literally mean ‘wind’). Vedanta: the ultima te philosoph y of the V edas. Vedas: the oldest religious texts of the Aryans, written more than 5000 years
ago. Vishnu: Hindu god; pr eserver of the univ erse. Vishuddhi: refers to the thr oat chakra (literally means ‘pur e’). Vritti: a modification arising in consciousness , likened to the circular wave
pattern emanating when a stone is dr opped into a still pool of wa ter. Vyana: vital ener gy that pervades the w hole body. Yantra: a symbolic design used for concentration and meditation; the visual
form of a mantra.Yoga: methods and practices leading to the union of individual human
consciousness with the divine principle . Yoga nidras: psychic sleep; yogic practice in which we can raise ourselves from
the mundane sta te of body consciousness . Yoga Sutras: text written by Patanjali delineating the eightfold path of raja
yoga, the systematic path of meditation that culminates in the samadhi
experience . OceanofPDF .comB i b l i o g r a p h y
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Books, 2003. Brennan, Barbara Ann, Hands of Light, Bantam Books , USA, 1988. Frawley, Dr David, Tantric Yoga and the Wisdom Goddesses: Spiritual Secrets of
Ayurveda, Motilal Banarasidas Pub lishers Pvt. Ltd, Delhi, India, 1994. Frawley, Dr David and Dr Rasant Lad,  The Yoga of Herbs: An Ayurvedic Guide to
Herbal Medicine, Motilal Banarasidas Publishers Pvt. Ltd, Delhi, India,
1996. Gimbel, T heo, The Healing Ener gies of Colour , Gia Books , UK, 2005. Johari, Harish, Chakras: Energy Centers of Transportation, Inner Traditions,
India, 1987. Johari, Harish, Dhanwantari,  Rupa and Co ., India, 2003. Maehle, Gregor, Ashtanga Yoga: Practice & Philosophy, New Age Books, New
Delhi, 2008. Melody, Love is in The Earth: A Kaleidoscope of Crystals, Earthlane Publishing
House, 2005. Pandit Gopi Krishna, Kundalini: Path to Higher Consciousness , Orient Paper
Backs, 2003. Ratan, Ravi, Handbook of Aromatherapy, Institute of Holistic Health Sciences,
2006. Sarkar, J.K., ‘Anatomical and Ph ysiological Basis of Raja Y oga’, Appendix 2:
Saundarya Lahari of Sri Sankaracar ya, Sri Ramkrishna, Ma th.Sullivan, Kevin, The Crystal Handbook, Penguin Books , 1987. Svoboda, Robert E., Aghora II: Kundalini, Rupa and Compan y, 1999. Swami Satyananda Saraswati, Kunadalini Tantra, Bihar School of Yoga,
India, 1996. Swami Sivananda Radha, Kundalini Yoga, Motilal Banarasidas Publishers
Pvt. Ltd, Delhi, India, 1992. Taimni, I.K., The Science of Yoga, Theosophical Publishing House, India,
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_OceanofPDF.com_Chakras_-_Dr_Ravi_Ratan.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Bhakti yoga has two aspects:
music created with devotion to the Lord, and devotional songs. In India,
Meera Bai, the singing saint, has been the symbol of devotion to Lord
Krishna through her melodious bhajans, or songs in praise of the Lord. People associated with krishna consciousness are engrossed in the energy of
krishna w hile chanting ‘Hare rama hare Krishna, Krishna Krishna, har e hare. ’
Viththal is another name and form of the deity Sri Krishna, whose
temple is in the small town of Pandharpur in Maharashtra, India. A recent
research study was carried out by an institute in Pune to investigate the
health benefits of chanting the name ‘Viththal Viththal’. The study used 25
people with various health problems who were asked to chant ‘Viththal
Viththal’ in a quiet place for at least 10 minutes every day for 15 days. All of
the subjects showed a marked improvement, especially the ones with heart
conditions such as high blood pressure and erratic palpitation, or arterial
fibrillation. The study concluded that during the chanting the letters ‘ththa’
vibrate your heart to a certain fr equency, which helps heart health. There have been many saints and seekers all over the world who have
used music and devotional songs as the path to connect to supreme
consciousness. Music and devotional songs do incorporate mantras,
specifically bija mantras, but they are more than an extension of the repeated
chanting of the mantras. Music is a vital energy that penetrates all forms of
manifesta tions. We can use it to attain unity with the life forces and to
connect to the inner most core of all things. The ragas (melodies on the Indian music scale) and the notes of music
can create different effects on different people. They can have a calming and
relaxing effect, as they bring about a balance of emotions and energy, and
they can be stimulating and uplifting. In ancient India Tansen was the
musician in the court of Akbar, the great Mogul emperor; whenever he used
to play raga deepika (lamp) at dusk the sound vibrations would light up all
the lamps in the palace. Practitioner s of sound healing, also called sounders, use singing bowls
and tuning forks. Sound from Tibetan singing bowls train the brain to move
into theta brainwave frequencies, which induce deep meditative and peaceful
states, clarity of mind and intuition. The sound creates resonance, the
frequency at which an object naturally vibrates. The sound vibrations impact
the nervous system by promoting relaxation, which inhibits the stress or pain
response. Through the use of the human voice and tools such as singing
bowls or tuning forks that resonate to stimulate healing, sound therapy has
become one of a growing number of subtle-ener gy therapies that make up
the field of vibra tional medicine. Different musicians and practitioner s have used their abilities in the area
of vibrational medicine. Like the bija mantras for each of the chakras,
Western music practitioner s use specific tones and keys for each of the
chakras. For example:
◼deep C and C major f or muladhara
◼D and D major f or swadhisthana
◼E and E major f or manipura
◼F and F major f or anahata
◼G and G major f or vishuddhi◼A and A major f or ajna
◼H and H major f or sahasrara. Aromatherapy
Each of us has an individual and unique sense of smell, which is one of the
most powerful and instinctive of all our senses. For aeons we have relied on it
for our choice of food, medicinal herbs, to sense the dangers of warand for
religious/spiritual purposes and sex. We continue to use aromas to
communicate our personalities and emotions through the perfumes we use
and the gifts we give. When we take flowers to someone in hospital we are
using a simple form of aromatherapy and colour energy to help the patient
feel better. The bouquet contains essential oils that give its smell, helping to
lift spirits. Aromatherapy is the modern term for using plant essential oils to
improve physical and mental w ell-being. In the Indian epic story Ramayana there is an anecdote wherein
Laxmana, the younger brother of Shri Ram, lost consciousness when he was
hit by an arrow. He was revived by the vaidya (Ayurvedic practitioner)
through inhalation of an extract of sanjeevani booti (a herb found
abundantly in the Himala yas). Dhanwantari, the deity associated with the Indian healing tradition of
Ayurveda, is considered to be the param vaidya (supreme healer). According
to him we use medicine in three forms, in ascending order of efficacy: in
solid form as vatis (tablets) or churan (powder); in liquid form as syrups or
tisanes; and in gaseous form. The latter is the plant essential oils as they
evaporate when exposed to air; this is considered to be the most potent form
of the medicine. Plant essential oils
Used as a form of medicine through the ages, essential oils are the volatile
extracts of the plant, their pranas or life force; they are the most gentle of
gifts from nature to us. They are extracted from different parts of the plant
such as flowers, leaves, seeds, bark, wood, roots and even gum resins. The
most potent representation of the plant’s therapeutic and healing properties,
they are highly aromatic and have a balancing effect on our mind, body and
emotions thr ough inhala tions and topical applica tion to the bod y. Various researches have shown that essential oils have the highest
frequency of any natural substance known to man, creating an environment
in which disease, bacteria, viruses and funguses cannot live. We believe that
the chemistry and frequencies of essential oils have the ability to help us
maintain the optimal fr equency w herein disease cannot e xist. Essential oils work on us at different levels, physical, physiological and
psychological, besides working at the vibrational level. For chakra healing we
look for essential oils that resonate with frequency of the elements associated
with the chakras. What human beings are to the animal world, herbs are to
the plant kingdom. The three gunas and five elements present in us also have
their representation in the plant world: the roots, trunk and branches with
their leaves and flowering tops r epresent the thr ee gunas. Earth: plant roots are associated with the earth element. Essential oils
from the roots of a plant resonate with the vibrations of the muladhara (base
root) chakra and have the ability to energise and balance the chakra. Among
the preferred essential oils, jatamansi (Indian spikenard) is known for its use
by Mary Magdalene to massage Jesus Christ’s feet before the last supper. Other useful oils for muladhara are angelica root, valerian root, costus root,
nagarmotha, pa tchouli and v etiver. Water: a plant’s stem and trunk work as the waterways for the entire
plant, thus they are associated with the water element. The essential oils
extracted from them are useful for healing and balancing the swadhisthana
(sacral) chakra, in particular sandalwood, cedarwood, ginger, juniper berry,
clary sage and jasmine. Fire: the manipura (solar plexus) chakra is associated with the fire
element, which in plants is represented by the flowers and spices. Brightly
coloured flowers and spices suc h as black pepper and clo ve provide useful oils
to energise and balance the solar plexus chakra. Other useful oils are
rosemary, marjoram, chamomile, lavender, thyme, fennel seed, cardamom,
garlic and black seed (kalonji). Air: the air element is associated with the anahata (heart) chakra. As
plants breathe through their leaves, it is represented in the leaves of a plant. The most revered and useful plant for the heart chakra is holy basil (tulsi),
the oil of which promotes detachment and helps with respiratory disorders. Other useful essential oils are peppermint, eucalyptus, tea tree, lemongrass,
rosemary, frankincense and la vender. Ether: known also as space or akasha tattva, the ether element is
associated with the vishuddhi (throat) chakra. In plants this element is
associated with the fruits and the seeds. The useful oils are lemon, orange,
bergamot, bayberry, sandalwood, lotus and tea tr ee. The ajna (third eye) chakra controls panch mahabhoot (all five elements);
we can use any of the sattvic essential oils for the third eye chakra. Essential
oils such as holy basil, rosemary, eucalyptus, peppermint and frankincense
can stimulate the brain and activate a dull third eye chakra. The essential oils
of sandalwood, blue lotus, clary sage, lavender and kewra help r elax or seda te
the mind, thereby reducing mental stress and helping to achieve a meditative
state. Since essential oils are highly concentrated, it is recommended  they are
diluted in a suitable base oil before applying to the skin. Lotus seed, jojoba or
black sesame seed (til) oil can be used as a base for chakra anointments. From
an efficacy view point, it has been demonstra ted through different testing
methods such as aura pictures or the biofeedback method that essential oils
used for chakra healing show instantaneous results on chakra vibrations. Not
only do essential oils help to balance chakras; they also help to balance
physiological symptoms associa ted with c hakra imbalances. For self-application, chakra anointments should be used on the front of
the body. When applying to someone else, it is best if they are applied at the
back. Chakra anointments can also be used in conjunction with crystals and
crystal wands. Chakra anointment
Though the chakras are anatomically undetectab le, they are linked to
different systems of our body. Since each of the chakras controls certain
organs and glands, the imbalance may result in physical, physiological or
psychological disorders. Chakra anointments prepared with natural essential
oils accelerate the process of harmonising and balancing the chakras, along
with helping to heal diseases in the associa ted organs or glands. Always use the right hand middle finger for the application of chakra oils
on the front of the body, and apply in a clockwise (right to left) motion
(visualise yourself being the clock). Start with three slow rotations; you can do
more if you intuitively feel the need. Follow the same sequence every time
you use the chakra oils, making sure to wipe your hand with a tissue after
using each oil. Chakra work should begin with the ajna (third eye) chakra, as
physiologically it is associated with the pituitary gland, which influences andcontrols the functioning of all other glands. Spiritually it is associated with
our guru, the guiding principle. First, a drop of ajna chakra oil blend should be applied at the third eye
point between the eyebrows; you can use the middle or ring finger of your
right hand to apply the oil. Gently rub three to five times in a clockwise
direction. Next, using the middle finger apply a drop of muladhara (base root)
chakra oil blend at the coccyx area, gently rubbing in a circular motion for
three to five cycles. Next, apply the swadhisthana (sacral) chakra oil just above the pubic
area. Use one to two drops only, again in a clockwise direction. As this is a
wider area you can use the flat side of a couple of your fingers and rub for
three to five cycles. Next, for the manipura (solar plexus) chakra, put two to three drops of
the oil blend on a couple of fingers and apply under the V of the ribcage,
located below the diaphragm. Massage gently three to five times at the solar
plexus area while you breathe in through the abdomen. For the anahata (heart) chakra, located at the sternum right at the centre
of the chest, use one to two drops of the oil blend on the fingertips and rub in
a clockwise dir ection. For the vishuddhi (throat) chakra, apply the oil blend on a couple of
fingers at the centre of the throat, rubbing clockwise. Tap the area of the
throat gently, as it helps to activ ate the thyroid gland. For the sahasrara (crown) chakra, located at the fontanelle or top of the
head, use the palm of your hand to apply a drop of the chakra oil. Close your
eyes, and take y our awareness to the c hakra point. Once you have completed the process of chakra anointment we are ready
for the medita tion. Chakra dhyana
The objective of the chakra dhyana is to balance our chakras for optimum
health. Dh yana medita tion:
◼improves concentra tion by controlling mental div ersion
◼helps to reduce mental and emotional str ess
◼balances our c hakra ener gies, promoting health
◼increases self-a wareness through regular practice
◼promotes car diovascular and imm une health. Make yourself comfortable in a meditative posture (asana), preferably the
siddhasana or lotus pose, on the ground or otherwise on a chair. Follow this
procedure:
◼Place both hands on your knees with the palms facing upwards and
the thumbs and f orefingers together. ◼Close your eyes and make your body steady throughout, keeping the
spinal column upright and straight while your back and shoulders
are fully relaxed. ◼The whole body should be relaxed and immobile, maintaining
absolute a wareness of the ph ysical bod y for few min utes. ◼Become a ware of your spinal column, w hich should be er ect. ◼Bring your awareness to the ajna (third eye) chakra, which is located
inside the brain at a point directly behind the centre of your
eyebrows. ◼Observe your breath for a few moments, focusing it at the third eye
chakra point. ◼Take a deep breath and start chanting ‘aum’ while releasing your
breath. Synchronise the chanting of ‘aum’ with pulsation at the ajna
chakra. Maintain this a wareness of the pulsa tion for some time. ◼Repeat three times. ◼Shift your awareness to the muladhara (base root) chakra, located at
the perineum (betw een the genitals and the an us). ◼Focusing at that chakra point, contract your anal genital muscles up
to your lower abdomen. As in the practice of mula bandha, hold the
contraction f or a while and repeat three times. ◼Start chanting the seed mantra for muladhara — ‘la. am’ — with
each inhalation. Start with ‘la’ and go on, prolonging the ‘aaaaaa. m’. ◼Keep your focus on the chakra point in order to feel the breath
vibrations travelling all the wa y to muladhara. ◼Repeat the chanting thr ee times. ◼Shift your awareness to the swadhisthana (sacral) chakra, in the
region of the tailbone a t the back and the pubic r egion at the front. ◼Keeping your focus in the area, begin to contract and relax your
genitals (vajroli mudra). Contract, hold the count for three to five,
then release. Repeat three times. ◼Chant ‘va. am’, the seed mantra for swadhisthana, prolonging
the ‘aaaaaa.
Meera Bai
What is the name of the saint who is considered a symbol of devotion to Lord Krishna through her melodious bhajans?
Use the middle finger of the right hand to apply the essential oil blend at the chakra point, and rub in a clockwise direction.
What is the recommended method for applying chakra anointments?
Reflexology is a non-invasive therapy that helps to maintain good health by balancing the chakras and healing the body, mind, and spirit.
What is the purpose of reflexology, according to the text?
Jupiter
What is the name of the planet associated with the Vishuddhi chakra?
Hold the wand with a crystal ball on one end and a quartz point on the other, and use it to massage the chakra points.
What is the recommended way to use a crystal wand in chakra healing?
Colour therapy is used to promote a rebalancing effect on the body and mind, and to induce a meditative state.
What is the purpose of colour therapy, as mentioned in the text?