This chakra is considered to be the desire centre of our being —
desires not just of physical or sexual natures but all material desires are
tasted. Desires are not needs, but they do rule some of us. When we fulfil one
desire another one crops up, leaving us always unsatisfied and wanting. When the desires are uncontrollable we call them addictions; all addictions
result from an imbalance in this chakra. Our desires are distractions in the
path of our spiritual progress; they play at a person’s mind, making them
restless and confused. As long as we are ruled by our desires we will never be
happy and satisfied in life . This chakra is related to procreation, material desires, emotionality and
emotional balance. Positioned at the pubic region, it regulates the gonads
and sex organs and is responsible for the quality and quantity of sexual
energy, as well as its exchange between self and others at physical, emotional
and spiritual planes . It is depicted as a six-petalled  lotus of vermilion orange colour. The
Sanskrit letters ‘bam’, ‘bham’, ‘mam’, ‘yam’ , ‘ram’ and ‘lam’ are written on
each of the petals. Within the pericarp of the lotus is a white crescent moon. The animal associated with swadhisthana is the crocodile, which represents
the unconscious  mind and its sensuous nature. Seated on the crocodile is the
bija mantra vam. Within the bindu of the mantra is depicted the deities
Vishnu and Rakini as a form of shakti. Vishnu is the sustainer of the universe
and represents the power of preservation. Rakini shakti is depicted with twoheads, representing the duality of energy in this chakra whereby a person is
trying to attain a balance betw een the world outside and the w orld within. Ayurveda and tantra associate the water element with this chakra. Our
Earth is two-thirds water, and our bodies are made up of two-thirds water. The water on Earth is affected by lunar cycles, with the moon phases being
responsible for high and low tides, and our bodies are also affected by moon
phases. This is why some people e xperience mood swings , particular ly during
a full moon, and why this chakra is considered to be the seat of emotional
balance. According to tantra our unconscious minds record each and every
perception, association and experience , with a quarrel or bitterness having a
stronger registration. These registrations play a part in determining our day-
to-day behaviour, attitudes and reactions and create a hindrance to our
spiritual pr ogress. The vayu associated with this chakra is vyana vayu, which regulates
circulation of the fluids in the body whether it’s blood, lymph, saliva or
menstrual fluids. Physiologically , swadhisthana regulates our reproductive,
urinary and lymphatic systems, corresponds to the hypogastric or sacral
plexus of nerv es and contr ols the unconscious in human beings . Imbalances and the tools to heal them
Emotional stress is the major cause of imbalances or blockages in this chakra. It may also be the cause of chronic depression, resulting in malfunctioning of
the circulatory system and especially the lymphatic system. It also affects the
excretory system of the body, resulting in problems with body fluids such as
blood, lymph, saliva, urine and menstrual flow and all the organs related to
their production. At the physiological level, an imbalance of the sacralchakra can affect hormone production, leading to menstrual problems and
issues with fertility . Swadhisthana is the seat of emotional balance and also influences the
heart and throat chakras. An inability to express emotions can affect thyroid
function and lymph circulation in the sub-mandib ular area or the jaw line,
manifesting as congestion on the chin and face; it also affects the lymph
nodes in the front and back of the ears and may cause tinnitus. This chakra
has a direct bearing on the heart chakra, since emotional issues also involve
the heart. A heart chakra imbalance affects lymph circulation in that area,
causing breast problems or even breast cancer. A weak or imbalanced sacral
chakra is also the cause of compulsiv e-obsessiv e behaviour and addictions . The practice of mula bandha yoga (anal/genital contractions similar to
Kegel exercises) is effective in strengthening this chakra. A gentle massage on
a regular basis with the flat of the fingers in the inguinal lymph nodes area
will help clear c hakra congestion and mo ve circulation and ener gies. Among the healing crystals, carnelian is popular for the sacral chakra as
its balancing energies help to move fluids in the body. Other useful stones are
orange agate and orange calcite. Hessonite garnet is also a powerful gem
stone to heal and balance the sacral c hakra. Among the essential oils we prefer using those that represent the water
element. In plants the water element is represented in the stems or the wood,
as they are the water channels; therefore, we use oils from the stems and
wood. Sandalwood is a powerful essential oil, while other useful oils are
cedarwood, ginger, rosewood and juniper berry. Pure jasmine absolute has
been clinically tried as an emotional balancer and anti-depressant, besides
being an aphr odisiac.Manipura (solar plexus)
Guna: rajas
Element: fire
Vayu: samana
Auric layer: mental body
Colour: yellow
Structural representation: 10 petals
Bija mantra: ram
Developmental age: 14 to 21 years
Main issues: mental power, self-will, ambitions
Gland: pancreas
Site: below the diaphragm, representing the solar plexus
Sense: sight
Sense organ: eyes
Work organs: feet and legs
Animal: ram
Deity: Ram (reincarnation of Lord Vishnu)
Numbers: 1, 3, 7
Planets: sun, Jupiter, Ketu
Zodiac signs: Aries, Leo
Essential oils: black pepper, rosemary, chamomile, juniper berry, marjoram,
turmeric, thymeCrystals: ruby, tiger’s eye, yellow topaz, citrine, yellow calcite, pyrite, sunstone
The manipura (solar plexus) chakra is associated with the mental body in our
auric layer. It corresponds to the solar plexus, which is the seat of our
personal power. This chakra controls the entire process of digestion,
assimilation and temperature regulation at the physical level. It is most
dominant during the age of 14 to 21 years, a phase of life during which a
person tries to seek their identity in the world. This chakra also represents
our lower mind, as it is responsible for our life ambitions , drive, mental
power, logical thinking, reasoning and power-seeking attitude. This chakra
governs the establishment of the ego in the human realms, with varying
degrees of self-assertion and its acceptability. The organs of action are thefeet and legs, underlying the interdependence of vision with the wilful actions
of the legs and feet. The Sanskrit word ‘manipura’ derives from mani, meaning ‘jewel’, and
pura, meaning ‘city’; literally, it means ‘city of jewels’. In Tibetan tradition it
is referred to as the jewelled lotus mani padma. It is the seat of life ambitions ,
money, power, self-will, self-assertion and authority and ego. A person with a
dominant solar plexus chakra will strive for personal power and recognition,
even to the detriment of family and friends. These are the traits of people
with the n umber 1 as their birth or life n umber. Manipura is symbolised as a 10-petalled lotus, with the Sanskrit letters
‘pham’, ‘dam’, ‘dham’, ‘nam’, ‘tam’, ‘tham’, ‘dam’, ‘dham’, ‘nam’ and ‘pam’
on each petal. In the centre of the lotus is the region of fire, which is
symbolised by an inverted fiery red triangle that shines like a rising sun. In
the lower apex of the triangle is the ram, vehicle of the bija, which symbolises
dynamism and indomitab le endurance. On this is placed the seed mantra
‘ram’. In the Indian scripture Ramayan, Shri Ram, around whom the whole
epic revolves, comes from the lineage of the sun and is hence called
Suryavanshi. The element associated with this chakra is fire, represented by
the sun. The sun was a raja (king), and this chakra is rajasic; the seed mantra
is his name, Ram, which is a very powerful mantra for the solar plexus
chakra. The sense associated with this chakra is sight, as our optic nerve is
influenced by it. Manipura is associated with the fire element, which aids in
complete metabolic processes including digestion and the absorption of food
in order to provide our bodies the vital energy they need for their survival. The vayu associated with this chakra is samana vayu. According to sawar
yoga (the yoga of breath), this chakra is an important junction where prana
and apana v ayu meet, maintaining the balance of vital f orces.Manipura is responsible for the expression of individuality , and it is here
that the dissolution of karmic account begins on the path of spirituality . This
chakra is considered to be the last peak of the mortal plane or the physical
plane of existence. Kundalini tantra states that kundalini rises in all of us
from the muladhara (base root) chakra up to the manipura (solar plexus)
chakra, as the lower three chakras are responsible for fulfilling our basic
needs. Once the kundalini crosses manipura and reaches the anahata (heart)
chakra, the process of spiritual awakening begins. It is believed that once
kundalini crosses the astral bridge, which is the energetic barrier between
manipura and anahata, it only moves upwards, taking the sadhaka (spiritual
practitioner) to a higher spiritual r ealm. According to tantric and Buddhist traditions the actual awakening
process of kundalini happens at manipura, not at muladhara. As long as the
evolution is at the level of the muladhara and swadhisthana  chakras the
aspirant is stuck in the mundane, like a lotus is in the mud. Here the mud
represents our own physical needs, desires and mental and emotional
problems. As soon as the seeker transcends to manipura and detaches from
material desires they can see the whole perspective of things and all the
possibilities of human consciousness . This is the same concept described by the famous psychologist Abraham
Maslow in his hierarchy of human needs. According to Maslow, at the first
level we all have basic or physiological needs for survival, which are common
for both human beings and animals. These needs include food, sex and
shelter and are ruled by the lower three chakras. The next level is safety
needs, again ruled by muladhara, which is responsible for our fight or flight
response. Above that level are our needs for belonging or the emotional
needs, which are ruled by swadhisthana. After these needs are fulfilled we
have the esteem or ego needs , which are ruled by manipura.Once all of the basic needs are fulfilled but happiness is still elusive, then
arises our spiritual need or the need for self-actualisa tion. This concept is
similar to the concept of kundalini, the movement of which is initially
through the lower chakras to fulfil the basic needs. Once kundalini crosses
the astral bridge (the energetic barrier between the solar plexus and heart
chakras) our spiritual jour ney begins. Anatomically speaking, the solar plexus is a ganglion of nerves also
known as the celiac plexus that is located in the V below the ribcage just
below the diaphragm. The nerves travelling in the spinal column from the
head meet at this V, with the nerves flowing freely in the lower part of the
body. The nerves of the central nervous system have an insulating covering
known as the myelin sheath; the nerves that come out from the spinal
column do not have this insulation, which makes them prone to chemical
changes in the body. A sudden reaction to mental or emotional stress will
affect the body’s biochemistry, leading to a sensation of butterflies in the
tummy. Therefore, this chakra is kno wn as the sea t of anxieties . Imbalances and the tools to heal them
An overactive solar plexus chakra is the cause of a heated liver, leading to a
high body acid level. It also causes high cholesterol, hypertension , high blood
pressure, acid reflux, headaches and migraines and even diabetes. This
mostly happens when people are very ambitious in life, always chasing
money, power or authority . The need to gain undue and illogical supremacy creates imbalances and
blockages in the functioning of this chakra, leading to raised levels of
cholesterol and other conditions such as diabetes, ulcers, hepatitis,
rheumatoid arthritis, heart diseases and bowel dysfunctions . If this chakra is
unduly suppressed it causes imbalanced digestion, bad sleep and increasedirritability. A weak solar plexus chakra is the cause of anxieties and excessive
sweating on the palms and soles of the feet. If a person starts seeking
atonement of their errors and moves towards a higher plane by following the
path of dhar ma, then r elief may be felt. Yoga recommends abdominal breathing to soothe the solar plexus
chakra. This area may feel knotted and tight when we push ourselves
towards our life ambitions , and abdominal breathing will relieve that and
promote better sleep. Alternate nostril breathing (anulom vilom) is
recommended for everyone to keep this chakra and the sacral chakra in
balance. It should be practised 11 to 21 times a day, morning or evening,
deep and slow while maintaining focus on the breath. Kapalbhati (forehead
brightener or breath of fire) is an exercise for the organs in the belly and
activates the pancreas. It is also useful for diabetic people; however, some
people feel it ma y increase blood pressure so you should be wa tchful. All yellow crystals such as citrine, tiger’s eye, pyrite, yellow calcite and
yellow sapphire help to activate the solar plexus chakra. However, if the 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. Those conditions need the cooling
energy of green crystals. When choosing essential oils for the solar plexus chakra we like those that
represent the fire element, which is present in all spices and spice oils; they
are good to activate the solar plexus. However, when the solar plexus is
already overactive we use the cooling energy of green oils such as
peppermint, spearmint and basil; these will soothe acid reflux and headaches
and migraines.Anahata (heart)
Guna: sattva
Element: air
Vayu: prana
Auric layer: astral body
Colours: green, pink
Structural representation: 12 petals
Bija mantra: yam
Developmental age: 21 to 28 years
Main issues: love, relationships
Gland: thymus
Site: at the centre and behind the sternum
Sense: touch
Sense organ: skin
Work organ: hands
Animal: antelope
Deities: Krishna, Vishnu
Numbers: 5, 6
Planets: Mercury, Venus
Zodiac signs: Libra, Taurus
Essential oils: holy basil, lavender, eucalyptus, tea tree, peppermint, spearmint,
rosemary, rose, geraniumCrystals: malachite, peridot, rose quartz,emerald, watermelon tourmaline, green
tourmaline, green aventurine, jade rhodochrosite, amazonite, kunzite, moldavite
The fourth energetic layer, the astral body, is associated with the very special
anahata (heart) chakra. This layer is considered to be the bridge at the astral
plane between the physical plane and the spiritual plane of existence. Most
dominant during the ages of 21 to 28, this important chakra is the seat of our
sustenance .Anahata is about universal love, playing an important role in our
relationships. Its proper functioning enables us to accept without conditions
for ourselves and those around us, representing the goodness of humanity. At
the physical and physiological levels this chakra corresponds to the cardiac
plexus of nerves and controls the functions of the heart and diaphragm and
other organs in the region, as well as regulating the function of the thymus
gland. In terms of chakra symbolog y, it is represented as a 12-petalled lotus. On
each of the petals of the lotus are inscribed the letters ‘kam’, ‘kham’, ‘gam’,
‘gham’, ‘ngam’, ‘cham’, ‘chhham’, ‘jam’, ‘jham’, ‘nyam’, ‘tam’ and ‘tham’. The inner region is hexagonal in shape and is made up of two interlaced
triangles symbolising the union of Shiva and Shakti. The inverted triangle is
the symbol of creativity (Shakti), while the upright triangle symbolises
consciousness (Shiv a). The hexagonal shape r epresents the air element. The vehicle for the bija is the black antelope, which is known for its
compassion, alertness and quick movement; it is placed in the centre of the
hexagon, and above that is depicted the seed mantra ‘yam’. Within the
centre are depicted the deities Ishana Rudra (Shiva), the lord of the north-
east, and Kakini Shakti, the benefactress of all, auspicious and exhilarated. Below the main lotus of anahata is a subsidiary lotus with red petals that
contains a wish-fulfilling tree called Kalpataru. When this tree starts to
fructify your wishes begin to be r ealised. Vishnu granthi is the second of the psychic knots located at the heart
chakra. It represents the bondage of emotional attachments, which according
to Patanjali’s Yoga Sutras are major causes of imbalances in this chakra. Our
attachments to people and things bring us only pain, anguish and trauma, as
well as agony, but most of us consider our attachments to be love. When we
have attachments we have expectations, and when the expectations are notfulfilled it causes pain or anguish. This chakra is about unconditional
acceptance, and about lo ve for humanity and all tha t forms the univ erse. The Hindu scripture Bhagavad Gita is based on the sermon given by
Lord Krishna to his disciple Arjuna in the battlefield of Mahabharata. Arjuna wanted to give up the war due to his attachments, but Krishna asked
him to rise above his attachments and follow his dharma. Lord Krishna is
the ruling deity of Anahata; according to him, our attachments and ego are
the only obstacles to spiritual pr ogress. The vayu associated with this chakra is all prana vayu, which is much
more than just the energy of breath: it is the vital life force, as this chakra
regulates all the organs of our survival. The seed mantra for this chakra is
‘yam’, which is also the name of the deity of death in Indian mythology. Another deity associated with the chakra is Hanuman (the monkey-faced
god), also known as pawan putra or the ‘son of air’. Air is the principle
element associated with this chakra. Anahata is the seat of our fears, and
people pra y to Hanuman to o vercome their fear s in life. Anahata is also known to be an important centre for healers to develop
compassion. By evolving through this fourth chakra people can master
language and poetry and all verbal endeavours to express feelings of the
heart, leading to the path of bhakti (devotion). Development of anahata gives
you the freedom to escape from a pre-ordained fate and allows you to
determine your own destiny. Imbalances and the tools to heal them
Too many attachments or self-centredness lead to congestion of the heart
chakra, which affects lymphatic flow in the axillary and cervical areas and in
turn affects the axillary nodes. Blockages of the axillary nodes can lead to
breast pain, a fibrocystic breast condition, breast cancer and neck and upperback tightness or pain. This chakra is related to the heart and affects all of its
functions: the circulation of blood, the volume of blood, lungs, tension, blood
pressure problems, cramps, spasms and sometimes cancer . In kriya yoga, the practices of uddiyana bandha and kumbhaka are
recommended. These pull the abdominal muscles back towards the spine
and push the pranas towards the heart. They nourish and strengthen the
vibrations of the heart chakra, clearing blockages. Please note that kriya yoga
exercises should be done under supervision. Since the colour of the heart chakra is green, all green crystals such as
malachite, green aventurine, green tourmaline, peridot, jade and seraphinite
will help. Pink is also associated with love and compassion, and pink stones
such as rose quartz, kunzite, morganite and watermelon tourmaline will also
assist. Recently, moldavite (a kind of meteorite) has become popular for the
heart chakra, as it is consider ed to be a stone of transf ormation. The element associated with the heart chakra is air, which is represented
by the leaves of plants. Our favourite essential oil for the heart chakra is tulsi
or holy basil, typically a revered plant in India that promotes detachment. This is why the plant is placed outside the house and worshipped. Devotees
following krishna consciousness wear tulsi beads, which are made from the
stems, and use the beads for chanting. The tulsi plant was the favourite of
Lord Krishna since it boosts healing of the heart chakra by promoting
detachment. Tulsi leaves are also placed on prasadum (of fering to the gods). The essential oils of peppermint and spearmint are extracted from the
leaves and are very useful for all respiratory disorders; they are one of the
best remedies for asthma. Other useful leaf oils ar e eucalyptus and tea tr ee. Rose oil has the highest vibrations; some people believe the vibrations of
pure rose oil can even reverse breast cancer, though we have not come across
any documentar y proof of that as yet.Vishuddhi (throat)
Guna: sattva
Element: ether
Vayu: udana
Auric layer: etheric template body
Colour: blue
Structural representation: 16 petals
Bija mantra: hum
Developmental age: 28 to 35 years
Main issues: communication, self-expression
Gland: thyroid
Site: hollow of the throat
Sense: hearing
Sense organ: ears
Work organ: mouth
Animal: elephant
Deity: five-headed Shiva
Numbers: 5, 7
Planets: Mercury, Ketu
Zodiac signs: Gemini, Virgo
Essential oils: lemon, bergamot, orange, juniper, sandalwood, geranium, clovesCrystals: angelite, aquamarine, turquoise, cavansite, amazonite, blue calcite,
blue lace agate, larimar
The fifth energetic layer, the etheric template body, is associated with the
vishuddhi (throat) chakra. This chakra corresponds to the cervical plexus of
nerves and controls the thyroid complex and also some systems of
articulation, the upper pala te and epiglottis. This chakra governs our communication ability, both verbal and
physical. Vishuddhi encompasses the five planes of jnana (awareness), thus
bestowing bliss; it’s here we receive communications of divine wisdom,
allowing us to seek knowledge that is true beyond the limitations of time,
cultural conditioning and heredity. Associated with divine will, this chakra is
dominant during the ages of 28 to 35, a phase of life during which we seek
success in all of our endeavours. Our success is the result of our
communication; if we are able communicate well in business and ourprofession we succeed there, and if we are able communicate well in our
personal relationships we make them work successfully . This chakra also
regulates our thought expression processes, which are manifested through
oratory skills. The Sanskrit word ‘vishuddhi’ derives from shuddhi, meaning ‘to purify’;
therefore, this embodies our purification centre. This chakra represents the
higher faculty of discrimina tion and self-expression, and is responsible for
receiving or picking up thought vibrations from other people’s minds. Any
communication received even telepathically can be tested here for
correctness and accuracy. Vishuddhi affects all growth and development of
the physical body, controlling the thyroid and parathyroid and problems of
the throat such as goitre, sore throats, asthma, loss of voice and further
suppression of the e xpression of thoughts . In traditional symbolog y, it is represented as a 16-petalled lotus; the 16
petals are also aligned with the nadis associated with this chakra. Each petal
of the lotus has the Sanskrit letters ‘am’, ‘aam’, ‘im’, ‘eem’, ‘um’, ‘oom’,
‘rim’, ‘reem’, ‘lrim’, ‘lreem’, ‘em’, ‘aim’, ‘om’, ‘aum’, ‘am’ and ‘ah’. In the
pericarp of the lotus is a circle that represents the ether element. Within the
moon shape of the chakra is the vehicle of the bija, a snow white elephant
with a single trunk representing sound and pure consciousness . The seed
syllable of the c hakra is ‘hum’. The presiding deity depicted is a five-headed Shiva, the five heads
representing the five elements in their purest forms. The heads also
symbolise the five aspects of Shiva: Aghora, Ishana, Mahadeva, Sada Shiva
and Rudra. The shakti depicted is Shakini, an embodiment of purity. The
vayu associated with the chakra is udana vayu, which circulates as a vital
force throughout the bod y.There is a particular nadi (energy channel) associated with the vishuddhi
chakra called kurma (tortoise). Once this nadi is activated the practitioner is
able to overcome the desire and necessity for food and drink, as the
practitioner can connect to the divine fluid secreted from a point at the back
of the head called bindu. Therefore, vishudhhi is the legendary fountain of
youth, and once activated spontaneous physical rejuvenation can be
experienced. Imbalances and the tools to heal them
Our throat chakra can be affected by all other chakras, as they all are
somehow influenced by throat chakra function. For example, the muladhara
(base root) chakra is about the physical body and physical stress; when we are
in a physical stress situation we are in a fight or flight mode, which impairs
our comm unication. Most people with thyroid imbalances have sacral or heart chakra
blockages as well. Long periods of emotional stress and the inability to
express impact our sacral chakra as well as the throat chakra. Blockages of
the throat chakra may cause lymphatic congestion in the chin area and sub-
mandibular region, besides affecting the lymph nodes in the front and back
of the ears, leading to tinnitus (ringing in the ears). An inability to express
pain, anguish or trauma affects the heart and throat chakras, impacting
axillary, deep cervical and occipital lymph nodes. This could cause problems
in the heart, br east, upper back, neck and shoulder s.
The manipura (solar plexus) chakra also influences the throat chakra, as
this chakra is related to suppressed anger; this causes a heated liver, which
could make the body acidic and shows on the face as reddishness or rosacea,
especially in the c hin area.This chakra is responsible for the expression of our thoughts and ideas. Sometimes we interact with people who are talking but lose coordination
between their thoughts and the expression of those thoughts; in these people
the throat and third eye chakras are not coordinated. A well-developed
vishuddhi chakra endows exemplary communication and oratory skills, while
an imbalance or blockage results in the loss of voice or hoarseness and a fear
of being e xposed. The seed mantra associated with the throat chakra is ‘hum’, which can
be chanted in the throat like the sound of a bumble bee. Yoga suggests a
mudra known as bhramari m udra, whereby the practitioner uses their finger s
to close the eyes and ears while chanting ‘hum’ like a bumble bee, thus
creating an echo in the head. Another bandha or energetic lock to activate
the throat chakra is the jalandhara bandha, which is performed by
contracting the throat and then folding the chin inwards into the hollow spot
between the chest and neck. This cuts off circulation from the head,
establishing an inde pendent cir cuit in the upper part. Since the chakra is associated with the colour blue, all blue-coloured
crystals such as angelite, aquamarine, turquoise, amazonite, blue calcite, blue
lace agate, cavansite and larimar are useful for healing and balancing the
chakra ener gies. The element associated with the throat chakra is ether (or space); the
parts of a plant known to represent ether are the fruits. Citrus fruit oils from
lemon, bergamot, grapefruit, tangerine and mandarin are useful to balance
the chakra energies. They can also be used to clear sore throats, laryngitis
and pharyngitis thr ough gargling.Ajna (third eye)
Guna: sattva
Element: panch mahabhoot (all of the five elements)
Vayu: prana
Auric layer: celestial body
Colours: indigo, white
Structural representation: two petals
Bija mantra: om
Developmental age: not applicable
Main issues: wisdom, intuition, telepathy
Gland: pituitary
Site: between the brows, at the end of the nasal tract
Sense: sixth sense
Sense organ: mind
Work organ: mind
Animal: nada, also known as ardhamatra
Deity: Shiva in the form of Ardhnarishvar
Numbers: 3, 8
Planets: Jupiter, Saturn
Zodiac signs: Sagittarius, Pisces
Essential oils: frankincense, sandalwood, camphor, kewra, rosemary, holy basil,
blue lotus, helichrysumCrystals: azurite, lapis lazuli, sodalite, blue fluorite
Located between the eyebrows is our third eye of conscience . Two physical
eyes see the present, while the third gives insight into the future; it is our seat
of wisdom and intuition. This chakra is associated with the sixth layer, the
celestial body layer, and is connected with celestial love extending beyond the
human range of love and encompassing all life forms. It denotes caring and
support for the protection and nurturing of all manifested life forms, as
represented by the divine one , the brahm.The word ajna derives from a Sanskrit root and means ‘to obey’ or ‘to
follow’; it literally means ‘command’ or refers to the monitorin g centre. All
experiences and ideas serve only to clarify our perceptions. According to
spiritual scriptures this chakra is the seat of guru, and it is here you can
discern the communication of the inner guru. It is also called the eye of
intuition or divy a chakshu, or the g yan netra (e ye of knowledge). Ajna is symbolised as a two-petalled lotus; on the left petal are the letters
‘ham’ and on the right ‘ksham’, as the bija mantras of Shiva and Shakti. Within the lotus is a perfect circle symbolising ‘shunya’ (zero, a void). Within
this circle is an inverted triangle representing Shakti, or creativity and
manifesta tion. Above the triangle is the shiva lingam, a symbol of our astral
body (an attribute of our personality). Ardhnarishv ar (the half male and half
female aspects of Shiva and Shakti) stand in the lingam, symbolising the
culmination of basic polarity . Tantra and yoga maintain that the ajna chakra is the command centre
and has complete control over our lives. It regulates the functions of the
pituitary (the master endocrine gland). Once the chakra is fully cleansed and
opened for the first time it presents a state of non-duality , letting go of the
ego. In ajna, the yogi themself becomes a divine manifesta tion, embodying
all elements in their pur est form or essence . This chakra is associated with the various cognitive faculties of the mind,
both for mental images and abstract idealism. It is also the point of merging
of the three nadis: ida, pingala and sushumna. According to Hindu
philosoph y, these nadis symbolise three holy rivers in India: Ganga (ida),
Jamuna (pingala) and Saraswati (sushumna). When the mind is concentra ted
at this conjunction individual consciousness is transformed, the ego is
dissolved and duality ends. As long as there is duality there cannot besamadhi, meaning that as long as there is even a particle of ego further
spiritual pr ogress is not possib le. The ajna chakra is also called the guru chakra; this is our guiding
principle as it connects us to universal intelligence . When this chakra is open
we get correct thoughts, ideas and guidance. This is an essential chakra for
developing higher intuition, clairvoyance, abstract thinking and higher
mental faculty. Sluggish, dull body activities are a result of a dull third eye
chakra. An imbalance results in indecisiveness as an attitude as well as a trait,
and a refusal to take r esponsibility f or our actions . Imbalances and the tools to heal them
We all have different mental capacities , some people being mentally sharp
and having thoughts and ideas freely flowing into them, while other people
have limited mental capacities . Conditions such ADHD, schizophrenia and
bipolar disorders are all the result of a third eye chakra imbalance; these
could be genetic or kar mic in origin. Prolonged mental and emotional stress leads to a dull or sluggish third
eye chakra, along with confused thinking and fogginess sometimes leading to
headaches and migraines. Ajna is also responsible for general allergies to
everything, including asthma, and all diseases r elated to any endocrine g land. According to Patanjali, all yoga exercises are helpful to relax the mind
because yoga is soma-psychic, meaning it is body over mind. While doing a
certain yoga exercise we are also practising conscious differential relaxation. When engaged in a yoga pose only a certain part of the body does the
exercise, while the rest of the body and mind are relaxed; this is achieved by
focusing on the breath. All kinds of breathing exercises also help clear the
third eye chakra, as they push more oxygen towards the head. Kapalbhati —
the forehead brightener — not only helps the solar plexus area but also thehead. Another variation of this exercise is bhastrika, which involves thoracic
breathing and pushes mor e oxygen to the head and stim ulates the brain. The seed mantra f or the thir d eye chakra is ‘om’, pr onounced as ‘aum’. If
we practise aum chanting at least 21 times daily, keeping focus on the third
eye, it will help activate our ajna chakra and facilitate our meditation
practice. The two most popular crystals for ajna are azurite and lapis lazuli. Others that can be used are sodalite, blue fluorite, tanzanite and blue
sapphire. Azurite is known as the jewel of wisdom, as some practitioner s
believe this stone has the ability to transf orm our grey matter. Aromatherapy essential oils work on us at the physical, physiological and
psychological levels. Essential oils such as holy basil, rosemary, eucalyptus ,
peppermint and frankincense can stimulate the brain and awaken a dull
third eye chakra. The essential oils of sandalwood, blue lotus, clary sage,
lavender and kewra help to relax or sedate the mind, thereby reducing
mental str ess and helping to ac hieve a medita tive state.Sahasrara (crown)
Guna: trigunatita
Element: beyond all elements
Vayu: prana
Auric layer: causal body
Colour: gold (for therapy: violet)
Structural representation: 1000 petals
Bija mantra: aum
Developmental age: not applicable
Main issues: spirituality, beyond self
Gland: pineal body
Site: centre of the fontanelle above the head
Sense: beyond the senses
Sense organ: none
Work organ: none
Animal: not applicable
Deity: beyond the name and forms; highest consciousness
Number: 8
Planets: Saturn, Ketu
Zodiac sign: Aquarius
Essential oils: brahmi, jatamansi, rosemary, frankincense, holy basil, sage, lotus
Crystals: blue sapphire, amethyst, sugilite, clear quartzThere are two higher centres in the brain that are commonly referred to in
kundalini yoga as bindu and sahasrara. Bindu, meaning ‘a point’, is located
at the top back of the head, where Hindu Brahmins keep a tuft of hair. It is
also called bindu visarga, which literally means ‘falling’ or ‘drop’; this is
represented as a crescent moon and a white drop, which is the nectar
dropping down to the vishuddhi chakra. From this point down oneness
divides itself into many; it is the seat of nectar or amrit, which feeds our optic
system.From ajna one moves to sahasrara, which is located a little above the
fontanelle. Located at the top of the cranium and associated with the
cerebral plexus, this chakra is the place of void (emptines s) or sunya
(nothingness). This is the plane of tejas (light), the seat of enlightenment,
whereby the yogi becomes illuminated just as the sun aura becomes light and
radiant. This is depicted as a golden hollow or aura around the pictures and
images of ascended masters. In chakra symbolog y it is depicted as a circle
like a full moon, and above this sphere is an umbrella of an inverted 1000-
petalled lotus . Sahasrara is supreme. It is associated with the pineal gland, and is the
seat of higher awareness or our connection to universal consciousness . When
we are conceived consciousne ss comes to the child through the crown
chakra, then it travels through sushumna nadi all the way down to settle at
the muladhara chakra, as our kundalini shakti. Through our spiritual
practices we try to raise this consciousness back to the crown chakra so that
we can connect and mer ge with univ ersal consciousness once ag ain. All of our chakras are within the realms of the psyche. Sahasrara acts
through nothing while at the same time acting through everything. It is the
centre of super consciousness , where all polarities integrate, thus passing
beyond the ever-changing samsara. The opening of this chakra leads to a
state of transcendence and hence may be called the attainment of
Buddhahood. Sahasrara is associated with the seventh layer, the ketheric template. Located at the top of the cranium or cerebral plexus, sahasrara synchronises
all colours (hence it is white light) and encompasses all senses and their
functions; it has all-pervading power. When kundalini is raised up to the
sahasrara chakra the yogi becomes realised and the illusion of the individual
self is dissolv ed.Sahasrara is the culmination of the progressive ascension of kundalini
(consciousness) through different chakras. Up to the sixth chakra the yogi
may enter a trance in which activity or form still remains within this
consciousness; however, in the sahasrara chakra the prana moves upwards
and reaches the highest point and the mind establishes itself in a pure void or
sunya (zero), the space between the two hemispher es. While meditating the
focus should be at the crown chakra, visualising the white light enveloping
your body. At this point all activities of the mind — feelings, emotions and
desires — are dissolved and the yogi attains a state of true bliss or sat-chit-
ananda (truth being bliss). As long as the yogi stays in this physical body he
retains non-dual consciousness . Imbalances and the tools to heal them
The sahasrara chakra is the point of transformation, from the mind/bod y
trap and moving beyond sense consciousness . We live in a sensory world,
with sense consciousness perceiving the world and constantly producing
uncontrolled thoughts. A person can be a great scientist, artist, thinker,
educator or healer, but until the time ‘I’-ness is present this chakra will
remain blocked. At times there may be a feeling of lightheadedness , a sense
of disconnection with the world; this is also a sign of an imbalanced crown
chakra and indica tes a need to be g rounded. The most important tool for crown chakra healing and balancing is to
practise dhyana (meditation); through dhyana we are able to awaken the
guru within. Dhyana can be achieved by concentra ting on the universal form
of God; when this concentra tion reaches the phase of non-dual consciousness
all thoughts and distractions stop and the yogi is able to establish a
connection with the higher self. While meditating the focus should be on the
top of the head, the sea t of the cr own chakra.The best crystals for the crown chakra healing are amethyst, sugilite and
clear quartz. When lightheaded or disconnected it is better to use grounding
crystals similar to those used f or the muladhara (base r oot) chakra. In Ayurvedic aromatherapy, when crown chakra balancing and
grounding is required we use essential oils representing the earth element
such as patchouli, valerian root, angelica root or jatamansi. Other useful oils
include brahmi, lavender, holy basil, blue or white lotus, ylang ylang and
rosemary. OceanofPDF .com9
Chakra healing
The holistic approach to health fully acknowledges the integration of mind
and body; the well-being of one depends on the good health of the other. Disease is an imbalance of the energies manifesting in the physical body. Chakras are the barometers of our health, and an imbalance of a chakra is
an indication of the e xistence of a disease in an y of the or gans associa ted with
the imbalanced chakra. Disease first affects our energy body before
manifesting in the physical body, therefore we feel out of sorts before we fall
sick. Chakra healing is preventative, as we can avoid a potential disease
manifesting in the ph ysical bod y by balancing the c hakras. There are devices and tools that can measure the energy field, take
chakra/aura pictures and check chakra health and vibrations through bio-
feedback. Energy is universal, and we shape it with our thoughts and
feelings. We can help balance the chakras and alter our state of mind using
several modalities. Different cultures have a variety of energy healing tools,
so we have options available to us for balancing our energies and managing
our mental and emotional str ess. Tantra encompasses yoga and Ayurveda. Ayurveda is based on the
science of life and longevity using plants and minerals for healing the body,
while yoga is described as the union of mind, body and spirit. Ashtanga yoga
encompasses eight aspects of life and offers practices to help balance our
energies. The principles established in yoga are universal, providing overall
development and the evolution of consciousness . Various practices in hatha
yoga and pranayama help us become centred and quieten the mind, therebyhelping balance chakra energies. There are many other systems of healing
that have been developed by different cultur es to balance ener gies. Chakras respond very well to energy work that is mainly intuitive, and we
also have tools such as crystals, aromatherapy essential oils, colour therapy
and sound therapy. Some use the term ‘alternative therapies’,  whereas we
call them ‘complementar y therapies’ as we can use more than one modality
and integrate them to get a desired healing effect. We like to integrate
aromatherapy with lymph drainage alongside using crystals and wands. Some of the complementar y modalities ar e explained in this c hapter. Yoga
The basic nature of yoga was well defined in four words by Patanjali in Yoga
Sutra 2: Samadhi Pada: ‘Yogas chitta-vritti-nir odh’ (yoga is the inhibition of the
modifications of the mind). Yoga has been practised for thousands of years as an effective tool to
improve physical, mental and spiritual health. The word ‘yoga’ is derived
from the Sanskrit word yuj, meaning to ‘unite’ or ‘join’; it represents the
union of the mind, body and spirit and the union of the individual
consciousness and cosmic consciousness .Yoga encompas ses the elementar y training of the body to promote
normal healthy and peaceful human activities. Patanjali called yoga soma-
psychic, or mind over body. The aim of yogic discipline is not so much to
cultivate the body for physical strength, quick reflexes or develop muscles but
to create a mental make-up through poise, balance and mental endurance . It
provides the practitioner with an ability to control the modification of the
mind. Health practitioner s today consider the intrinsic health of a human being
along with the outer development of the body. The importanc e of this was
realised thousands of years ago by ancient Indian yogis. Yoga and meditation
treat a person not merely as a mass of flesh and blood, but as a being with a
soul. Health practitioner s have come to recognise that the practice of yoga
and meditation can provide patients with greater solace and promote better
recovery. As soon as a person takes up yoga and meditation their life pattern,
personality and diet change. Dr Mimi Guarneri wrote in her book The Heart
Speaks about the health benefits of integrating an holistic approach to healthwith yoga, meditation and lifestyle changes to prevent and control
cardiovascular diseases. Some of our clients reported great benefits of
breathwork, yoga and meditations for their heart conditions , to the extent
they could giv e up traditional medicines . Yoga helps generate positive, spontaneous energy, and the practitioner
attains a balance of mind, body and spirit and is more in control of self. Yogi
tend to become puritans (sattvic) and are able to develop willpower to
prevent them from smoking, drinking and consuming non-vegetarian food. Yoga is ‘a combination of psychoanalysis, psychiatry and physiotherap y’, and
it directly affects the hypothalam us or the area of the brain that controls
endocrine activity . The practice of yoga has a substantial foundation in science. Yoga asanas
(postures) accelerate blood circulation in the body, while pranayama (breath
control) abates carbon dioxide content, ensuring better health. There are
various types of yoga that incorporate dhyana yoga, bhakti yoga, karma
yoga, laya yoga, swar yoga, tantra yoga, hatha yoga and kriya yoga. Out of
these, hatha yoga, which involves light physical exercises or postures, is often
thought to be the only form of yoga to follow and practise. Patanjali
enumerated ashtanga (eight aspects) yoga, involving an eightfold path: yama,
niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi,
which are practised f or the upliftment of bod y, mind and spirit. Yama concerns the rules to be followed by the practitioner living in a
society. As a social being living in a society we need to follow the rules of the
society and live consciously . All religions came into existence for the same
reason: to give the followers of the religion certain guidance to a way of life
and to set rules for living harmoniously that involve non-violence , honesty,
truthfulness , kindness and f orbearance .Niyama, a set program commensura te with self-discipline , is adopted by
the practitioner for personal development. The program involves austerity,
contentment, c harity and w orshipping or f ollowing certain spiritual practices . To stay healthy a certain amount of self-discipline is important; a lack of self-
discipline will lead to all kinds of health pr oblems. Asana means a ‘steady and relaxing posture’. Asana involves light
physical exercises designed to achieve a certain level of physical agility and
flexibility. Hatha yoga prescribes 84 asanas (postures) to help tune up the
physical body, out of which only a certain few need to be practised; these are
prescribed accor ding to our ph ysical needs . The practise of asanas helps the flexiblity and mobility of muscles and
joints, relieving niggling aches and pains . Yoga asanas also help to contr ol the
mind and mental stress. Light yoga exercises and observation of the breath
promote conscious differential relaxation; during a yoga exercise only certain
muscles or parts of the body are involved while the mind and the rest of the
body are relaxed. This is achieved by keeping focus on the breath, which
helps contr ol mental div ersion and r educe mental and/or emotional str ess. Pranayama means ‘control of pranas’, which flow through our breath. Pranas are the vehicle of the mind and nourish our consciousness . According
to tantra our lives are not measured in the number of years, months and days
but in the number of breaths we take, so if we breathe fast we die young so
the key is to breathe deeply and slo wly. Pranayama involves the manipulation of breathing patterns to move
pranas in certain directions. It entails regulating the period between
inhalation and exhalation, and also disciplining the complete respiratory
process. In pranayama the inhalation is called ‘puraka’, holding the breath in
is called ‘kumbhaka’ and the exhalation is called ‘rechaka’. This kind of
breathing practice combined with yoga postures and bandhas is a part ofkriya yoga. An important and useful pranayama exercise that can be
practised daily is anulom vilom, or alternate nostril breathing. This helps
balance the pranas in the ida and pingala nadis, restoring mental and
emotional balance . Pratyahara means ‘withdrawal of senses’. We experience this world
through our five senses of sight (eyes), touch (skin), taste (tongue), hearing
(ears) and smell (nose); these are the doors of the mind, connecting it to the
outer world. As long as our senses are engaged in the outside world it is
difficult to turn inwards; to do this we need to withdraw our senses by
focusing on the breath. It requires constant practice to bring about the
internalisation of the mind and contr ol the senses . Dharana means ‘fixation of the mind on an object’. The mind is restless
and keeps drifting from object to object; to control this distraction we need to
direct it to a single object. In chakra meditation we try to focus the mind on
various chakra points from muladhara upwards, each chakra becoming a
point of focus. This is practised while chanting the seed syllables associated
with each chakra and directing breath energy to the chakra point. By the
time our focus reaches the crown chakra mental diversion ceases, paving the
way for medita tion. Dhyana means ‘meditation’, which is training the mind into a state of
thoughtlessness . Through chakra chanting and meditation, while focusing on
each chakra from muladhara up to sahasrara we move our awareness
through each chakra. By the time our awareness reaches the crown chakra
our mental div ersion stops. Dhyana (medita tion) happens w hen mental div ersion stops, leading to the
final state, which is called samadhi. Samadhi is the state of equilibrium, a
higher awareness, where individual consciousness is able to merge with thehigher consciousness , leading to self-realisation of Aham Brahmasmi: I am
the spirit Soul. It is a sta te of complete b liss. Out of the aforesaid eight aspects, yama, niyama, asana and pranayama
are clubbed together as bahiranga (or external) yoga and are generally
practised for physical and mental health. Dharana, dhyana and samadhi
form the antaranga (internal) yoga, also called raja yoga, while pratyahara
(withdrawal of the senses) is considered to be a bridge between the two. Certain hatha yoga exercises combined with pranayama and raja yoga are
used as tools of kundalini awakening and are grouped together by various
teachers as a part of kundalini y oga. Kriya yoga incorporates practices from hatha yoga, pranayama and
dhyana besides practices of mudras and bandhas to transform the inner core. An action outwards is called karma, but kriya yoga practices are actions
inwards to move the pranas, the vehicles of our consciousness . There is a
certain set of kriya yoga practices designed for chakra healing and balancing
that should only be practised under the supervision of a trained teac her. Mudras
A ‘mudra’, meaning ‘seal’, is a body and finger posture. Mudras have been
used for thousands of years in Indian spiritual and tantric practices to seal
the prana. It is a process of gaining control of the life force to restore the
balance of energies. Hatha yoga terms some of its facial exercises as mudras,
such as bhramari mudra, simha mudra and brahma mudra. Even in classic
Indian dances , dancers use hand m udras along with bod y language . It is an ancient discipline to rejuvenate the body, mind and spirit. Acupressure and reflexology also believe that the palms and the soles of the
feet have nerve endings connected to a large part of the brain associated withour organs and glands. By touching and pressing these points a cerebral
activity can be initiated through energy meridians to release the energy
blocks.According to Ayurveda, most physical ailments are due to imbalances of
the five body elements. In mudra yoga we try to achieve an equilibrium ofthe basic elements of earth, water, fire, air and ether by using the fingers of
our hands in a scientific manner to realign the energies. Some mudras are
extremely useful for meditation and promote a state of deep concentra tion
and stillness of the mind. Various mudras such as gyan mudra, jal (water)
mudra, prana (life energy) mudra, prithvi (earth) mudra, varun mudra, vayu
(air) mudra, apan mudra, shunya (space) mudra and sun mudra are used for
balancing bod y elements to heal the cor responding c hakras. Gyan mudra is one of the most important and widely accepted in yoga
and meditational practices. To attain this, join the tip of the forefinger and
the tip of the thumb. To get the maximum benefits, hold together gently for
15 to 30 min utes. Beneﬁts: purifies the mind of the practitioner , improving intelligence and
wisdom. It helps to lift mood and relieve insomnia and depression, providing
a feeling of jo y. It helps people with addiction to into xicants and drug . Apan mudra: joining the tips of the middle and ring fingers with the tip
of the thumb forms the apan mudra. This mudra is associated with the
muladhara c hakra and r egulates apana v ayu. Beneﬁts: cleanses and purifies the body, facilitating the discharge of waste
material (urination and menstruation) from the body, releasing negative
energy. This is a very useful m udra for people w ho feel lethar gic. Prithvi mudra: this mudra helps to increase the earth element, hence
activating the root chakra. It is useful for people who want to gain weight. To
attain the mudra, touch the ring finger at the tip of the thumb and press
gently. The remaining three fingers should be held straight, with the palms at
the knees. Practise f or 15 to 20 min utes. Beneﬁts: this mudra cures weakness of the body and mind, increasing life
force and giving vigour to an ailing person. It helps with grounding, boosts
self-confidence and giv es peace of mind.Varun mudra: to attain this mudra, join the tips of the little fingers and
the thumbs and keep the remaining three fingers straight. Keep the hands at
the folded knees, and keep the palm tight while the rest of the hand should
be relaxed. Practise f or 10 to 15 min utes daily. Beneﬁts: helps improve circulation and skin quality and prevents
dehydration and urinary problems. It is a suitable mudra for the
swadhisthana (sacral) c hakra and associa ted imbalances . Surya mudra: join the tips of both ring fingers at the root of both
thumbs. Allow the other three fingers of each hand to remain straight. Keep
the hands at the folded knees, with the palms facing up. Put a little pressure
in the palm; the rest of the hand should be relaxed. This mudra is useful for
the manipura (solar plexus) chakra. It should be practised for 10 to 15
minutes daily. Beneﬁts: generates body heat and aids digestion and weight control. It also
relieves health problems such as diabetes and regulates cholesterol and liver
imbalances . Prana mudra: this is formed by joining the tips of the ring finger and
little finger with the tip of the thumb. It balances all vayus in the body and is
recommended f or the anaha ta (heart) c hakra and all c hakras abo ve that. Beneﬁts: energises the heart, improves the functioning of the lungs and
eyesight and r evitalises the bod y.
Abhaya mudra: this is normally practised after reciting the gayatri
mantra. As with the gyan mudra, touch the forefinger to the tip of the thumb
and raise the hands vertically to the side of your head. This mudra is useful
for anxiety-prone and fearful people, and helps to balance both the solar
plexus and heart c hakras. Beneﬁts: the mind becomes fearless, giving a feeling of courage and
strength.Shunya mudra: this mudra is attained by putting the middle finger of
both hands at the root of the thumb and pressing gently. Keep the hands on
or near the knees with the palms facing up; maintain the position for 5 to 10
minutes. This mudra regulates the space element and is thus useful for the
throat chakra and those abo ve it. Beneﬁts: strengthens the heart and gum muscles, and relieves toothache
and earache. It also regulates thyroid gland functions and helps with deafness
and vertigo. Mudras can be practised while seated, lying down, standing or even
walking. However, please ensure that the body posture is symmetrical and
centred. Its sounds easy but can be difficult sometimes when our fingers are
inflexible and rebellious and holding a position for 10 to 15 minutes becomes
tedious. Normally a mudra should be practised for a minimum of 10 to 15
minutes to have an effect; for a therapeutic effect a mudra should be
practised for up to 45 minutes. You can also perform mudras three times a
day for 10 to 15 min utes each time. Meditation
Meditation (dhyana) is the integral part of antaranga (internal) yoga. It is an
effective tool to achieve a balance of mind, body and spirit. According to
Patanjali, dhyana is the state where mental diversion stops and there is
nothing on which to focus except a continuous flow of awareness, allowing
the practitioner to connect with the higher consciousness . Meditation does not mean merely contempla tion; it originates from the
Latin word mederi, meaning ‘to heal’. It is intended to heal mental afflictions
caused by psychological stress. Various teachers promote meditation in
different forms, but the ultimate objective is the same: achieving a tranquilstate of mind devoid of thoughts and connection to universal consciousness . It may not be easy to achieve a state of thoughtlessness as the mind drifts
constantly . However, certain practices such as chakra meditation help to
steady the state of the mind by initially focusing attention on each chakra
point while chanting the chakra seed syllable and ultimately moving
consciousness to the crown chakra, staying connected there until there are no
thoughts. The benefits of meditation include a greater sense of relaxation in both
mind and body, greater flexibility of thinking and an ability to meet a
situation with freshness and insight. From the standpoint of pure physical
expression, it can help loosen the knots and tensions trapped in the body by
dissipating emotions. It can help to change both facial expression and body
posture, thereby softening and strengthening at the same time. These are
some of the possible results, but they are not the goals. Meditation helps
strengthen the positive qualities of compassion, patience and wisdom and
free us of conf licting emotions and er roneous beliefs . Chanting
Chanting, or japa, destroys sins and liberates a person from the cycles of
birth and death. Japa is repetition of a particular letter, word, mantra or
sentence; ‘naam japa’ is repetition or chanting of a deity’s name; and
‘mantra japa’ refers to the repetition of a particular mantra. This path of
spiritual practice is known as nama sankirtan yoga (path of chanting the
Lord’s name). Our subconscious mind carries millions of impressions that arise out of
our prakruti (nature). The mind, intellect and subconscious mind (chitta) are
the constituents  of prakruti, and they all function according to their owncharacteristics and create their own impressions. When we do any repetitive
activity it seda tes the mind and pr events its vriti (modifica tion). Ancient sages used to proscribe a guru mantra to their followers that was
appropriate for each one in order to balance their chakras, as they had the
ability to see the aura and understand the chakra imbalances . This is still
practised b y some sages . Chanting can be done by people of all religions and hues as per their
faith and beliefs. Chanting the name of our ishta (favourite) deity or angel
also helps to balance energies. There is so much information available now
on mantras and chanting. The market is flooded with audio tapes and CDs
of the mantra chanting; however, it is very important to understand the
energy and effect of the mantras bef ore you chant them. One of the most po werful mantras is the g ayatri mantra:
‘Om bhur bhuva s waha, tat savitur var enyam,
Bhargo devasya dhimahi, dhiy o yona prachodayat.’
This potent mantra helps clear negative energies and even entities. It
invokes the energy of the sun (the fire element) and should be chanted with
care, preferably in the early morning or late evening and in the presence of
water. The best way to chant it is to do a minimum of three japa malas (of
108 beads). Prayer beads are recommended, as chanting generates positive
vibrations that stay with the beads. Most prayer beads consist of either 27, 54
or 108 beads , which all add up to 9: the n umber of completion. Bija mantras associated with each of the chakras are easy to understand
and follow; they are short and simple to remember. Aum chanting is the best
to use for chanting. When you focus on a chakra point while aum chanting
you will be able to feel the vibrations generated every time you repeat the
syllable.Chanting the names or mantras of the deities associated with each
chakra is a common practice in Hindu culture. All deities have their own
energy vibrations, and by chanting and praying to the deities we invoke the
energy of that deity. For the muladhara (base root) chakra, for which the ruling deity is
Ganesha, w e can chant:
‘Om shri ganeshay a namah’ or ‘Om shri gan ganpathay e namh’. The swadhisthana (sacral) chakra is considered to be the centre for
procreation and the seat of kundalini shakti. The Sanskrit word kula means
‘family’’; kuldevi is the form of Shakti, the benefactor of the family, while
kuldevata also represents the benefactor energy of the family deity. Chanting
the name of the family deity or simply ‘kuldevi’ will benefit the family and
remove any curse on it. A curse on the family can be recognised when all
family members are suffering from any kind of physical, mental or emotional
affliction or financial pr oblem. The chanting mantra f or swadhisthana is:
‘Shri kul deviyah namh’ or ‘Shri kul devtayeh namh’. Alternatively, you can chant the name of shakti dur ga:
‘Om shri dur ga deviyahe namh.’
For the manipura (solar plexus) chakra the seed mantra is ‘ram’,
which is the name of the deity Shri Ram. Chanting his name helps
strengthen the solar ple xus chakra:
‘Om shri ram, jai ram, jai jai r am.’
Alternatively, chant the g ayatri mantra, as it in vokes sun ener gy. Lord Krishna is an a vatar (reincarnation) of Lor d Vishnu, sustainer of the
universe; chanting his name helps the anahata (heart) chakra, providing
detachment, healing and courage:
‘Om namho bahgwate vasude vayah.’For the vishuddhi (throat) chakra the seed mantra is ‘humm’; chanting
the following hanuman mantra will help to generate the same vibrations,
develop courage and clear an y throat chakra blockages:
‘Hung hanumate namh. ’
The ajna (third eye) chakra is the seat of guru, the guiding principle. By chanting the following mantra we can invoke our guiding principle and
get mental clarity:
‘Shri guruvey namh.’
Alternatively, you can chant the name of ‘ Shri gurudev datt’. Dattatrey is an incarnation of the divine trinity of Brahma, Vishnu and
Shiva. Chanting this mantra will connect us to the energy of supreme
consciousness . For the sahasrara (crown) chakra the chanting of any of the following
mantras is useful:
‘Om namo shivay a’ or ‘Shivom’ or ‘Om soham’. Whenever a japa mala or rosary is used for chanting, certain guidelines
need to be f ollowed to get the maxim um benefit of the practice:
◼Don’t cross the merumani, the central bead. When you reach the
central bead during chanting, instead of continuing and crossing
past it reverse the japa mala so that you begin from the first bead
again. The objective of this spiritual practice is to maintain the
balance in our sushumna nadi. If you carry on in one direction you
activate either of the other nadis , ida or ping ala.
◼The beads of the mala should be drawn towards yourself. The prana
vayu is active when the beads are drawn towards you and samana
vayu is active when you turn them away; we feel better vibrations
when we are drawing the mala or r osary towards our own self.The mere mechanical pronunciation of mantras is not deemed to be
chanting. A seeker should become endowed with divine emotions and
awareness of the Lord’s omnipotence . Chanting with the correct
pronunciation will help to generate divine energy. You can also weave the
chant in your breath, then you don’t have to say it out loud. For example,
inhale while saying ‘om’, hold the breath while chanting ‘shri’ and chant
‘guru dev dutt’ while releasing the br eath. This kind of chanting done with devotion invokes the bhavana of the
mantra. When a substance is repeatedly dipped in a solution it gets fully
immersed into it; thus a seeker should chant regularly with devotion and get
fully engrossed into it, merging with the mantra. This is the prime objective
of chanting. Sound
Nada, or sound and music, is the manifesta tion of sound in harmony. The
Big Bang is belie ved to be the pr ecursor for the beginning of the univ erse and
life on it. In Indian scripture ‘om’ or ‘omkara’ is not a word but the
primordial sound made before the beginning of all manifested things on
Earth. This is supported by the biblical reference to the Word, which existed
before anything else . The word ‘universe’ itself connotes the ‘sing le rhythm in
which the world is nurtured as a verse’. The idea that sound affects our health is not a new one. Sound is
resonance, the frequency at which an object naturally vibrates; it is the
representation of energy vibrations and has the ability to alter the state of
consciousness . Sound has a physiological effect on us as its vibrations are not
merely heard but also felt. The resonance can lower the heart rate, relax
brain wave patterns and promote medita tion and slee p.Mystics and sages of ancient cultures were aware of the effect music
could have on harmonising, balancing and healing human energy. Chanting
and recitation of mantras is a part of the Indian spiritual practices of bhakti
yoga. Music is a kind of sadhana (spiritual practice) and was practised by
gandharvas (a group of celestial musician).
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        This chakra is considered to be the desire centre of our being —
desires not just of physical or sexual natures but all material desires are
tasted. Desires are not needs, but they do rule some of us. When we fulfil one
desire another one crops up, leaving us always unsatisfied and wanting. When the desires are uncontrollable we call them addictions; all addictions
result from an imbalance in this chakra. Our desires are distractions in the
path of our spiritual progress; they play at a person’s mind, making them
restless and confused. As long as we are ruled by our desires we will never be
happy and satisfied in life. This chakra is related to procreation, material desires, emotionality and
emotional balance. Positioned at the pubic region, it regulates the gonads
and sex organs and is responsible for the quality and quantity of sexual
energy, as well as its exchange between self and others at physical, emotional
and spiritual planes. It is depicted as a six-petalled  lotus of vermilion orange colour. The
Sanskrit letters ‘bam’, ‘bham’, ‘mam’, ‘yam’, ‘ram’ and ‘lam’ are written on
each of the petals. Within the pericarp of the lotus is a white crescent moon. The animal associated with swadhisthana is the crocodile, which represents
the unconscious  mind and its sensuous nature. Seated on the crocodile is the
bija mantra vam. Within the bindu of the mantra is depicted the deities
Vishnu and Rakini as a form of shakti. Vishnu is the sustainer of the universe
and represents the power of preservation. Rakini shakti is depicted with twoheads, representing the duality of energy in this chakra whereby a person is
trying to attain a balance betw een the world outside and the w orld within. Ayurveda and tantra associate the water element with this chakra. Our
Earth is two-thirds water, and our bodies are made up of two-thirds water. The water on Earth is affected by lunar cycles, with the moon phases being
responsible for high and low tides, and our bodies are also affected by moon
phases. This is why some people e xperience mood swings, particular ly during
a full moon, and why this chakra is considered to be the seat of emotional
balance. According to tantra our unconscious minds record each and every
perception, association and experience, with a quarrel or bitterness having a
stronger registration. These registrations play a part in determining our day-
to-day behaviour, attitudes and reactions and create a hindrance to our
spiritual pr ogress. The vayu associated with this chakra is vyana vayu, which regulates
circulation of the fluids in the body whether it’s blood, lymph, saliva or
menstrual fluids. Physiologically, swadhisthana regulates our reproductive,
urinary and lymphatic systems, corresponds to the hypogastric or sacral
plexus of nerv es and contr ols the unconscious in human beings. Imbalances and the tools to heal them
Emotional stress is the major cause of imbalances or blockages in this chakra. It may also be the cause of chronic depression, resulting in malfunctioning of
the circulatory system and especially the lymphatic system. It also affects the
excretory system of the body, resulting in problems with body fluids such as
blood, lymph, saliva, urine and menstrual flow and all the organs related to
their production. At the physiological level, an imbalance of the sacralchakra can affect hormone production, leading to menstrual problems and
issues with fertility. Swadhisthana is the seat of emotional balance and also influences the
heart and throat chakras. An inability to express emotions can affect thyroid
function and lymph circulation in the sub-mandib ular area or the jaw line,
manifesting as congestion on the chin and face; it also affects the lymph
nodes in the front and back of the ears and may cause tinnitus. This chakra
has a direct bearing on the heart chakra, since emotional issues also involve
the heart. A heart chakra imbalance affects lymph circulation in that area,
causing breast problems or even breast cancer. A weak or imbalanced sacral
chakra is also the cause of compulsiv e-obsessiv e behaviour and addictions. The practice of mula bandha yoga (anal/genital contractions similar to
Kegel exercises) is effective in strengthening this chakra. A gentle massage on
a regular basis with the flat of the fingers in the inguinal lymph nodes area
will help clear c hakra congestion and mo ve circulation and ener gies. Among the healing crystals, carnelian is popular for the sacral chakra as
its balancing energies help to move fluids in the body. Other useful stones are
orange agate and orange calcite. Hessonite garnet is also a powerful gem
stone to heal and balance the sacral c hakra. Among the essential oils we prefer using those that represent the water
element. In plants the water element is represented in the stems or the wood,
as they are the water channels; therefore, we use oils from the stems and
wood. Sandalwood is a powerful essential oil, while other useful oils are
cedarwood, ginger, rosewood and juniper berry. Pure jasmine absolute has
been clinically tried as an emotional balancer and anti-depressant, besides
being an aphr odisiac. Manipura (solar plexus)
Guna: rajas
Element: fire
Vayu: samana
Auric layer: mental body
Colour: yellow
Structural representation: 10 petals
Bija mantra: ram
Developmental age: 14 to 21 years
Main issues: mental power, self-will, ambitions
Gland: pancreas
Site: below the diaphragm, representing the solar plexus
Sense: sight
Sense organ: eyes
Work organs: feet and legs
Animal: ram
Deity: Ram (reincarnation of Lord Vishnu)
Numbers: 1, 3, 7
Planets: sun, Jupiter, Ketu
Zodiac signs: Aries, Leo
Essential oils: black pepper, rosemary, chamomile, juniper berry, marjoram,
turmeric, thymeCrystals: ruby, tiger’s eye, yellow topaz, citrine, yellow calcite, pyrite, sunstone
The manipura (solar plexus) chakra is associated with the mental body in our
auric layer. It corresponds to the solar plexus, which is the seat of our
personal power. This chakra controls the entire process of digestion,
assimilation and temperature regulation at the physical level. It is most
dominant during the age of 14 to 21 years, a phase of life during which a
person tries to seek their identity in the world. This chakra also represents
our lower mind, as it is responsible for our life ambitions, drive, mental
power, logical thinking, reasoning and power-seeking attitude. This chakra
governs the establishment of the ego in the human realms, with varying
degrees of self-assertion and its acceptability. The organs of action are thefeet and legs, underlying the interdependence of vision with the wilful actions
of the legs and feet. The Sanskrit word ‘manipura’ derives from mani, meaning ‘jewel’, and
pura, meaning ‘city’; literally, it means ‘city of jewels’. In Tibetan tradition it
is referred to as the jewelled lotus mani padma. It is the seat of life ambitions,
money, power, self-will, self-assertion and authority and ego. A person with a
dominant solar plexus chakra will strive for personal power and recognition,
even to the detriment of family and friends. These are the traits of people
with the n umber 1 as their birth or life n umber. Manipura is symbolised as a 10-petalled lotus, with the Sanskrit letters
‘pham’, ‘dam’, ‘dham’, ‘nam’, ‘tam’, ‘tham’, ‘dam’, ‘dham’, ‘nam’ and ‘pam’
on each petal. In the centre of the lotus is the region of fire, which is
symbolised by an inverted fiery red triangle that shines like a rising sun. In
the lower apex of the triangle is the ram, vehicle of the bija, which symbolises
dynamism and indomitab le endurance. On this is placed the seed mantra
‘ram’. In the Indian scripture Ramayan, Shri Ram, around whom the whole
epic revolves, comes from the lineage of the sun and is hence called
Suryavanshi. The element associated with this chakra is fire, represented by
the sun. The sun was a raja (king), and this chakra is rajasic; the seed mantra
is his name, Ram, which is a very powerful mantra for the solar plexus
chakra. The sense associated with this chakra is sight, as our optic nerve is
influenced by it. Manipura is associated with the fire element, which aids in
complete metabolic processes including digestion and the absorption of food
in order to provide our bodies the vital energy they need for their survival. The vayu associated with this chakra is samana vayu. According to sawar
yoga (the yoga of breath), this chakra is an important junction where prana
and apana v ayu meet, maintaining the balance of vital f orces. Manipura is responsible for the expression of individuality, and it is here
that the dissolution of karmic account begins on the path of spirituality. This
chakra is considered to be the last peak of the mortal plane or the physical
plane of existence. Kundalini tantra states that kundalini rises in all of us
from the muladhara (base root) chakra up to the manipura (solar plexus)
chakra, as the lower three chakras are responsible for fulfilling our basic
needs. Once the kundalini crosses manipura and reaches the anahata (heart)
chakra, the process of spiritual awakening begins. It is believed that once
kundalini crosses the astral bridge, which is the energetic barrier between
manipura and anahata, it only moves upwards, taking the sadhaka (spiritual
practitioner) to a higher spiritual r ealm. According to tantric and Buddhist traditions the actual awakening
process of kundalini happens at manipura, not at muladhara. As long as the
evolution is at the level of the muladhara and swadhisthana  chakras the
aspirant is stuck in the mundane, like a lotus is in the mud. Here the mud
represents our own physical needs, desires and mental and emotional
problems. As soon as the seeker transcends to manipura and detaches from
material desires they can see the whole perspective of things and all the
possibilities of human consciousness. This is the same concept described by the famous psychologist Abraham
Maslow in his hierarchy of human needs. According to Maslow, at the first
level we all have basic or physiological needs for survival, which are common
for both human beings and animals. These needs include food, sex and
shelter and are ruled by the lower three chakras. The next level is safety
needs, again ruled by muladhara, which is responsible for our fight or flight
response. Above that level are our needs for belonging or the emotional
needs, which are ruled by swadhisthana. After these needs are fulfilled we
have the esteem or ego needs, which are ruled by manipura. Once all of the basic needs are fulfilled but happiness is still elusive, then
arises our spiritual need or the need for self-actualisa tion. This concept is
similar to the concept of kundalini, the movement of which is initially
through the lower chakras to fulfil the basic needs. Once kundalini crosses
the astral bridge (the energetic barrier between the solar plexus and heart
chakras) our spiritual jour ney begins. Anatomically speaking, the solar plexus is a ganglion of nerves also
known as the celiac plexus that is located in the V below the ribcage just
below the diaphragm. The nerves travelling in the spinal column from the
head meet at this V, with the nerves flowing freely in the lower part of the
body. The nerves of the central nervous system have an insulating covering
known as the myelin sheath; the nerves that come out from the spinal
column do not have this insulation, which makes them prone to chemical
changes in the body. A sudden reaction to mental or emotional stress will
affect the body’s biochemistry, leading to a sensation of butterflies in the
tummy. Therefore, this chakra is kno wn as the sea t of anxieties. Imbalances and the tools to heal them
An overactive solar plexus chakra is the cause of a heated liver, leading to a
high body acid level. It also causes high cholesterol, hypertension, high blood
pressure, acid reflux, headaches and migraines and even diabetes. This
mostly happens when people are very ambitious in life, always chasing
money, power or authority. The need to gain undue and illogical supremacy creates imbalances and
blockages in the functioning of this chakra, leading to raised levels of
cholesterol and other conditions such as diabetes, ulcers, hepatitis,
rheumatoid arthritis, heart diseases and bowel dysfunctions. If this chakra is
unduly suppressed it causes imbalanced digestion, bad sleep and increasedirritability. A weak solar plexus chakra is the cause of anxieties and excessive
sweating on the palms and soles of the feet. If a person starts seeking
atonement of their errors and moves towards a higher plane by following the
path of dhar ma, then r elief may be felt. Yoga recommends abdominal breathing to soothe the solar plexus
chakra. This area may feel knotted and tight when we push ourselves
towards our life ambitions, and abdominal breathing will relieve that and
promote better sleep. Alternate nostril breathing (anulom vilom) is
recommended for everyone to keep this chakra and the sacral chakra in
balance. It should be practised 11 to 21 times a day, morning or evening,
deep and slow while maintaining focus on the breath. Kapalbhati (forehead
brightener or breath of fire) is an exercise for the organs in the belly and
activates the pancreas. It is also useful for diabetic people; however, some
people feel it ma y increase blood pressure so you should be wa tchful. All yellow crystals such as citrine, tiger’s eye, pyrite, yellow calcite and
yellow sapphire help to activate the solar plexus chakra. However, if the 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. Those conditions need the cooling
energy of green crystals. When choosing essential oils for the solar plexus chakra we like those that
represent the fire element, which is present in all spices and spice oils; they
are good to activate the solar plexus. However, when the solar plexus is
already overactive we use the cooling energy of green oils such as
peppermint, spearmint and basil; these will soothe acid reflux and headaches
and migraines. Anahata (heart)
Guna: sattva
Element: air
Vayu: prana
Auric layer: astral body
Colours: green, pink
Structural representation: 12 petals
Bija mantra: yam
Developmental age: 21 to 28 years
Main issues: love, relationships
Gland: thymus
Site: at the centre and behind the sternum
Sense: touch
Sense organ: skin
Work organ: hands
Animal: antelope
Deities: Krishna, Vishnu
Numbers: 5, 6
Planets: Mercury, Venus
Zodiac signs: Libra, Taurus
Essential oils: holy basil, lavender, eucalyptus, tea tree, peppermint, spearmint,
rosemary, rose, geraniumCrystals: malachite, peridot, rose quartz,emerald, watermelon tourmaline, green
tourmaline, green aventurine, jade rhodochrosite, amazonite, kunzite, moldavite
The fourth energetic layer, the astral body, is associated with the very special
anahata (heart) chakra. This layer is considered to be the bridge at the astral
plane between the physical plane and the spiritual plane of existence. Most
dominant during the ages of 21 to 28, this important chakra is the seat of our
sustenance. Anahata is about universal love, playing an important role in our
relationships. Its proper functioning enables us to accept without conditions
for ourselves and those around us, representing the goodness of humanity. At
the physical and physiological levels this chakra corresponds to the cardiac
plexus of nerves and controls the functions of the heart and diaphragm and
other organs in the region, as well as regulating the function of the thymus
gland. In terms of chakra symbolog y, it is represented as a 12-petalled lotus. On
each of the petals of the lotus are inscribed the letters ‘kam’, ‘kham’, ‘gam’,
‘gham’, ‘ngam’, ‘cham’, ‘chhham’, ‘jam’, ‘jham’, ‘nyam’, ‘tam’ and ‘tham’. The inner region is hexagonal in shape and is made up of two interlaced
triangles symbolising the union of Shiva and Shakti. The inverted triangle is
the symbol of creativity (Shakti), while the upright triangle symbolises
consciousness (Shiv a). The hexagonal shape r epresents the air element. The vehicle for the bija is the black antelope, which is known for its
compassion, alertness and quick movement; it is placed in the centre of the
hexagon, and above that is depicted the seed mantra ‘yam’. Within the
centre are depicted the deities Ishana Rudra (Shiva), the lord of the north-
east, and Kakini Shakti, the benefactress of all, auspicious and exhilarated. Below the main lotus of anahata is a subsidiary lotus with red petals that
contains a wish-fulfilling tree called Kalpataru. When this tree starts to
fructify your wishes begin to be r ealised. Vishnu granthi is the second of the psychic knots located at the heart
chakra. It represents the bondage of emotional attachments, which according
to Patanjali’s Yoga Sutras are major causes of imbalances in this chakra. Our
attachments to people and things bring us only pain, anguish and trauma, as
well as agony, but most of us consider our attachments to be love. When we
have attachments we have expectations, and when the expectations are notfulfilled it causes pain or anguish. This chakra is about unconditional
acceptance, and about lo ve for humanity and all tha t forms the univ erse. The Hindu scripture Bhagavad Gita is based on the sermon given by
Lord Krishna to his disciple Arjuna in the battlefield of Mahabharata. Arjuna wanted to give up the war due to his attachments, but Krishna asked
him to rise above his attachments and follow his dharma. Lord Krishna is
the ruling deity of Anahata; according to him, our attachments and ego are
the only obstacles to spiritual pr ogress. The vayu associated with this chakra is all prana vayu, which is much
more than just the energy of breath: it is the vital life force, as this chakra
regulates all the organs of our survival. The seed mantra for this chakra is
‘yam’, which is also the name of the deity of death in Indian mythology. Another deity associated with the chakra is Hanuman (the monkey-faced
god), also known as pawan putra or the ‘son of air’. Air is the principle
element associated with this chakra. Anahata is the seat of our fears, and
people pra y to Hanuman to o vercome their fear s in life. Anahata is also known to be an important centre for healers to develop
compassion. By evolving through this fourth chakra people can master
language and poetry and all verbal endeavours to express feelings of the
heart, leading to the path of bhakti (devotion). Development of anahata gives
you the freedom to escape from a pre-ordained fate and allows you to
determine your own destiny. Imbalances and the tools to heal them
Too many attachments or self-centredness lead to congestion of the heart
chakra, which affects lymphatic flow in the axillary and cervical areas and in
turn affects the axillary nodes. Blockages of the axillary nodes can lead to
breast pain, a fibrocystic breast condition, breast cancer and neck and upperback tightness or pain. This chakra is related to the heart and affects all of its
functions: the circulation of blood, the volume of blood, lungs, tension, blood
pressure problems, cramps, spasms and sometimes cancer. In kriya yoga, the practices of uddiyana bandha and kumbhaka are
recommended. These pull the abdominal muscles back towards the spine
and push the pranas towards the heart. They nourish and strengthen the
vibrations of the heart chakra, clearing blockages. Please note that kriya yoga
exercises should be done under supervision. Since the colour of the heart chakra is green, all green crystals such as
malachite, green aventurine, green tourmaline, peridot, jade and seraphinite
will help. Pink is also associated with love and compassion, and pink stones
such as rose quartz, kunzite, morganite and watermelon tourmaline will also
assist. Recently, moldavite (a kind of meteorite) has become popular for the
heart chakra, as it is consider ed to be a stone of transf ormation. The element associated with the heart chakra is air, which is represented
by the leaves of plants. Our favourite essential oil for the heart chakra is tulsi
or holy basil, typically a revered plant in India that promotes detachment. This is why the plant is placed outside the house and worshipped. Devotees
following krishna consciousness wear tulsi beads, which are made from the
stems, and use the beads for chanting. The tulsi plant was the favourite of
Lord Krishna since it boosts healing of the heart chakra by promoting
detachment. Tulsi leaves are also placed on prasadum (of fering to the gods). The essential oils of peppermint and spearmint are extracted from the
leaves and are very useful for all respiratory disorders; they are one of the
best remedies for asthma. Other useful leaf oils ar e eucalyptus and tea tr ee. Rose oil has the highest vibrations; some people believe the vibrations of
pure rose oil can even reverse breast cancer, though we have not come across
any documentar y proof of that as yet. Vishuddhi (throat)
Guna: sattva
Element: ether
Vayu: udana
Auric layer: etheric template body
Colour: blue
Structural representation: 16 petals
Bija mantra: hum
Developmental age: 28 to 35 years
Main issues: communication, self-expression
Gland: thyroid
Site: hollow of the throat
Sense: hearing
Sense organ: ears
Work organ: mouth
Animal: elephant
Deity: five-headed Shiva
Numbers: 5, 7
Planets: Mercury, Ketu
Zodiac signs: Gemini, Virgo
Essential oils: lemon, bergamot, orange, juniper, sandalwood, geranium, clovesCrystals: angelite, aquamarine, turquoise, cavansite, amazonite, blue calcite,
blue lace agate, larimar
The fifth energetic layer, the etheric template body, is associated with the
vishuddhi (throat) chakra. This chakra corresponds to the cervical plexus of
nerves and controls the thyroid complex and also some systems of
articulation, the upper pala te and epiglottis. This chakra governs our communication ability, both verbal and
physical. Vishuddhi encompasses the five planes of jnana (awareness), thus
bestowing bliss; it’s here we receive communications of divine wisdom,
allowing us to seek knowledge that is true beyond the limitations of time,
cultural conditioning and heredity. Associated with divine will, this chakra is
dominant during the ages of 28 to 35, a phase of life during which we seek
success in all of our endeavours. Our success is the result of our
communication; if we are able communicate well in business and ourprofession we succeed there, and if we are able communicate well in our
personal relationships we make them work successfully. This chakra also
regulates our thought expression processes, which are manifested through
oratory skills. The Sanskrit word ‘vishuddhi’ derives from shuddhi, meaning ‘to purify’;
therefore, this embodies our purification centre. This chakra represents the
higher faculty of discrimina tion and self-expression, and is responsible for
receiving or picking up thought vibrations from other people’s minds. Any
communication received even telepathically can be tested here for
correctness and accuracy. Vishuddhi affects all growth and development of
the physical body, controlling the thyroid and parathyroid and problems of
the throat such as goitre, sore throats, asthma, loss of voice and further
suppression of the e xpression of thoughts. In traditional symbolog y, it is represented as a 16-petalled lotus; the 16
petals are also aligned with the nadis associated with this chakra. Each petal
of the lotus has the Sanskrit letters ‘am’, ‘aam’, ‘im’, ‘eem’, ‘um’, ‘oom’,
‘rim’, ‘reem’, ‘lrim’, ‘lreem’, ‘em’, ‘aim’, ‘om’, ‘aum’, ‘am’ and ‘ah’. In the
pericarp of the lotus is a circle that represents the ether element. Within the
moon shape of the chakra is the vehicle of the bija, a snow white elephant
with a single trunk representing sound and pure consciousness. The seed
syllable of the c hakra is ‘hum’. The presiding deity depicted is a five-headed Shiva, the five heads
representing the five elements in their purest forms. The heads also
symbolise the five aspects of Shiva: Aghora, Ishana, Mahadeva, Sada Shiva
and Rudra. The shakti depicted is Shakini, an embodiment of purity. The
vayu associated with the chakra is udana vayu, which circulates as a vital
force throughout the bod y. There is a particular nadi (energy channel) associated with the vishuddhi
chakra called kurma (tortoise). Once this nadi is activated the practitioner is
able to overcome the desire and necessity for food and drink, as the
practitioner can connect to the divine fluid secreted from a point at the back
of the head called bindu. Therefore, vishudhhi is the legendary fountain of
youth, and once activated spontaneous physical rejuvenation can be
experienced. Imbalances and the tools to heal them
Our throat chakra can be affected by all other chakras, as they all are
somehow influenced by throat chakra function. For example, the muladhara
(base root) chakra is about the physical body and physical stress; when we are
in a physical stress situation we are in a fight or flight mode, which impairs
our comm unication. Most people with thyroid imbalances have sacral or heart chakra
blockages as well. Long periods of emotional stress and the inability to
express impact our sacral chakra as well as the throat chakra. Blockages of
the throat chakra may cause lymphatic congestion in the chin area and sub-
mandibular region, besides affecting the lymph nodes in the front and back
of the ears, leading to tinnitus (ringing in the ears). An inability to express
pain, anguish or trauma affects the heart and throat chakras, impacting
axillary, deep cervical and occipital lymph nodes. This could cause problems
in the heart, br east, upper back, neck and shoulder s. The manipura (solar plexus) chakra also influences the throat chakra, as
this chakra is related to suppressed anger; this causes a heated liver, which
could make the body acidic and shows on the face as reddishness or rosacea,
especially in the c hin area. This chakra is responsible for the expression of our thoughts and ideas. Sometimes we interact with people who are talking but lose coordination
between their thoughts and the expression of those thoughts; in these people
the throat and third eye chakras are not coordinated. A well-developed
vishuddhi chakra endows exemplary communication and oratory skills, while
an imbalance or blockage results in the loss of voice or hoarseness and a fear
of being e xposed. The seed mantra associated with the throat chakra is ‘hum’, which can
be chanted in the throat like the sound of a bumble bee. Yoga suggests a
mudra known as bhramari m udra, whereby the practitioner uses their finger s
to close the eyes and ears while chanting ‘hum’ like a bumble bee, thus
creating an echo in the head. Another bandha or energetic lock to activate
the throat chakra is the jalandhara bandha, which is performed by
contracting the throat and then folding the chin inwards into the hollow spot
between the chest and neck. This cuts off circulation from the head,
establishing an inde pendent cir cuit in the upper part. Since the chakra is associated with the colour blue, all blue-coloured
crystals such as angelite, aquamarine, turquoise, amazonite, blue calcite, blue
lace agate, cavansite and larimar are useful for healing and balancing the
chakra ener gies. The element associated with the throat chakra is ether (or space); the
parts of a plant known to represent ether are the fruits. Citrus fruit oils from
lemon, bergamot, grapefruit, tangerine and mandarin are useful to balance
the chakra energies. They can also be used to clear sore throats, laryngitis
and pharyngitis thr ough gargling. Ajna (third eye)
Guna: sattva
Element: panch mahabhoot (all of the five elements)
Vayu: prana
Auric layer: celestial body
Colours: indigo, white
Structural representation: two petals
Bija mantra: om
Developmental age: not applicable
Main issues: wisdom, intuition, telepathy
Gland: pituitary
Site: between the brows, at the end of the nasal tract
Sense: sixth sense
Sense organ: mind
Work organ: mind
Animal: nada, also known as ardhamatra
Deity: Shiva in the form of Ardhnarishvar
Numbers: 3, 8
Planets: Jupiter, Saturn
Zodiac signs: Sagittarius, Pisces
Essential oils: frankincense, sandalwood, camphor, kewra, rosemary, holy basil,
blue lotus, helichrysumCrystals: azurite, lapis lazuli, sodalite, blue fluorite
Located between the eyebrows is our third eye of conscience. Two physical
eyes see the present, while the third gives insight into the future; it is our seat
of wisdom and intuition. This chakra is associated with the sixth layer, the
celestial body layer, and is connected with celestial love extending beyond the
human range of love and encompassing all life forms. It denotes caring and
support for the protection and nurturing of all manifested life forms, as
represented by the divine one, the brahm. The word ajna derives from a Sanskrit root and means ‘to obey’ or ‘to
follow’; it literally means ‘command’ or refers to the monitorin g centre. All
experiences and ideas serve only to clarify our perceptions. According to
spiritual scriptures this chakra is the seat of guru, and it is here you can
discern the communication of the inner guru. It is also called the eye of
intuition or divy a chakshu, or the g yan netra (e ye of knowledge). Ajna is symbolised as a two-petalled lotus; on the left petal are the letters
‘ham’ and on the right ‘ksham’, as the bija mantras of Shiva and Shakti. Within the lotus is a perfect circle symbolising ‘shunya’ (zero, a void). Within
this circle is an inverted triangle representing Shakti, or creativity and
manifesta tion. Above the triangle is the shiva lingam, a symbol of our astral
body (an attribute of our personality). Ardhnarishv ar (the half male and half
female aspects of Shiva and Shakti) stand in the lingam, symbolising the
culmination of basic polarity. Tantra and yoga maintain that the ajna chakra is the command centre
and has complete control over our lives. It regulates the functions of the
pituitary (the master endocrine gland). Once the chakra is fully cleansed and
opened for the first time it presents a state of non-duality, letting go of the
ego. In ajna, the yogi themself becomes a divine manifesta tion, embodying
all elements in their pur est form or essence. This chakra is associated with the various cognitive faculties of the mind,
both for mental images and abstract idealism. It is also the point of merging
of the three nadis: ida, pingala and sushumna. According to Hindu
philosoph y, these nadis symbolise three holy rivers in India: Ganga (ida),
Jamuna (pingala) and Saraswati (sushumna). When the mind is concentra ted
at this conjunction individual consciousness is transformed, the ego is
dissolved and duality ends. As long as there is duality there cannot besamadhi, meaning that as long as there is even a particle of ego further
spiritual pr ogress is not possib le. The ajna chakra is also called the guru chakra; this is our guiding
principle as it connects us to universal intelligence. When this chakra is open
we get correct thoughts, ideas and guidance. This is an essential chakra for
developing higher intuition, clairvoyance, abstract thinking and higher
mental faculty. Sluggish, dull body activities are a result of a dull third eye
chakra. An imbalance results in indecisiveness as an attitude as well as a trait,
and a refusal to take r esponsibility f or our actions. Imbalances and the tools to heal them
We all have different mental capacities, some people being mentally sharp
and having thoughts and ideas freely flowing into them, while other people
have limited mental capacities. Conditions such ADHD, schizophrenia and
bipolar disorders are all the result of a third eye chakra imbalance; these
could be genetic or kar mic in origin. Prolonged mental and emotional stress leads to a dull or sluggish third
eye chakra, along with confused thinking and fogginess sometimes leading to
headaches and migraines. Ajna is also responsible for general allergies to
everything, including asthma, and all diseases r elated to any endocrine g land. According to Patanjali, all yoga exercises are helpful to relax the mind
because yoga is soma-psychic, meaning it is body over mind. While doing a
certain yoga exercise we are also practising conscious differential relaxation. When engaged in a yoga pose only a certain part of the body does the
exercise, while the rest of the body and mind are relaxed; this is achieved by
focusing on the breath. All kinds of breathing exercises also help clear the
third eye chakra, as they push more oxygen towards the head. Kapalbhati —
the forehead brightener — not only helps the solar plexus area but also thehead. Another variation of this exercise is bhastrika, which involves thoracic
breathing and pushes mor e oxygen to the head and stim ulates the brain. The seed mantra f or the thir d eye chakra is ‘om’, pr onounced as ‘aum’. If
we practise aum chanting at least 21 times daily, keeping focus on the third
eye, it will help activate our ajna chakra and facilitate our meditation
practice. The two most popular crystals for ajna are azurite and lapis lazuli. Others that can be used are sodalite, blue fluorite, tanzanite and blue
sapphire. Azurite is known as the jewel of wisdom, as some practitioner s
believe this stone has the ability to transf orm our grey matter. Aromatherapy essential oils work on us at the physical, physiological and
psychological levels. Essential oils such as holy basil, rosemary, eucalyptus,
peppermint and frankincense can stimulate the brain and awaken a dull
third eye chakra. The essential oils of sandalwood, blue lotus, clary sage,
lavender and kewra help to relax or sedate the mind, thereby reducing
mental str ess and helping to ac hieve a medita tive state. Sahasrara (crown)
Guna: trigunatita
Element: beyond all elements
Vayu: prana
Auric layer: causal body
Colour: gold (for therapy: violet)
Structural representation: 1000 petals
Bija mantra: aum
Developmental age: not applicable
Main issues: spirituality, beyond self
Gland: pineal body
Site: centre of the fontanelle above the head
Sense: beyond the senses
Sense organ: none
Work organ: none
Animal: not applicable
Deity: beyond the name and forms; highest consciousness
Number: 8
Planets: Saturn, Ketu
Zodiac sign: Aquarius
Essential oils: brahmi, jatamansi, rosemary, frankincense, holy basil, sage, lotus
Crystals: blue sapphire, amethyst, sugilite, clear quartzThere are two higher centres in the brain that are commonly referred to in
kundalini yoga as bindu and sahasrara. Bindu, meaning ‘a point’, is located
at the top back of the head, where Hindu Brahmins keep a tuft of hair. It is
also called bindu visarga, which literally means ‘falling’ or ‘drop’; this is
represented as a crescent moon and a white drop, which is the nectar
dropping down to the vishuddhi chakra. From this point down oneness
divides itself into many; it is the seat of nectar or amrit, which feeds our optic
system. From ajna one moves to sahasrara, which is located a little above the
fontanelle. Located at the top of the cranium and associated with the
cerebral plexus, this chakra is the place of void (emptines s) or sunya
(nothingness). This is the plane of tejas (light), the seat of enlightenment,
whereby the yogi becomes illuminated just as the sun aura becomes light and
radiant. This is depicted as a golden hollow or aura around the pictures and
images of ascended masters. In chakra symbolog y it is depicted as a circle
like a full moon, and above this sphere is an umbrella of an inverted 1000-
petalled lotus. Sahasrara is supreme. It is associated with the pineal gland, and is the
seat of higher awareness or our connection to universal consciousness. When
we are conceived consciousne ss comes to the child through the crown
chakra, then it travels through sushumna nadi all the way down to settle at
the muladhara chakra, as our kundalini shakti. Through our spiritual
practices we try to raise this consciousness back to the crown chakra so that
we can connect and mer ge with univ ersal consciousness once ag ain. All of our chakras are within the realms of the psyche. Sahasrara acts
through nothing while at the same time acting through everything. It is the
centre of super consciousness, where all polarities integrate, thus passing
beyond the ever-changing samsara. The opening of this chakra leads to a
state of transcendence and hence may be called the attainment of
Buddhahood. Sahasrara is associated with the seventh layer, the ketheric template. Located at the top of the cranium or cerebral plexus, sahasrara synchronises
all colours (hence it is white light) and encompasses all senses and their
functions; it has all-pervading power. When kundalini is raised up to the
sahasrara chakra the yogi becomes realised and the illusion of the individual
self is dissolv ed. Sahasrara is the culmination of the progressive ascension of kundalini
(consciousness) through different chakras. Up to the sixth chakra the yogi
may enter a trance in which activity or form still remains within this
consciousness; however, in the sahasrara chakra the prana moves upwards
and reaches the highest point and the mind establishes itself in a pure void or
sunya (zero), the space between the two hemispher es. While meditating the
focus should be at the crown chakra, visualising the white light enveloping
your body. At this point all activities of the mind — feelings, emotions and
desires — are dissolved and the yogi attains a state of true bliss or sat-chit-
ananda (truth being bliss). As long as the yogi stays in this physical body he
retains non-dual consciousness. Imbalances and the tools to heal them
The sahasrara chakra is the point of transformation, from the mind/bod y
trap and moving beyond sense consciousness. We live in a sensory world,
with sense consciousness perceiving the world and constantly producing
uncontrolled thoughts. A person can be a great scientist, artist, thinker,
educator or healer, but until the time ‘I’-ness is present this chakra will
remain blocked. At times there may be a feeling of lightheadedness, a sense
of disconnection with the world; this is also a sign of an imbalanced crown
chakra and indica tes a need to be g rounded. The most important tool for crown chakra healing and balancing is to
practise dhyana (meditation); through dhyana we are able to awaken the
guru within. Dhyana can be achieved by concentra ting on the universal form
of God; when this concentra tion reaches the phase of non-dual consciousness
all thoughts and distractions stop and the yogi is able to establish a
connection with the higher self. While meditating the focus should be on the
top of the head, the sea t of the cr own chakra. The best crystals for the crown chakra healing are amethyst, sugilite and
clear quartz. When lightheaded or disconnected it is better to use grounding
crystals similar to those used f or the muladhara (base r oot) chakra. In Ayurvedic aromatherapy, when crown chakra balancing and
grounding is required we use essential oils representing the earth element
such as patchouli, valerian root, angelica root or jatamansi. Other useful oils
include brahmi, lavender, holy basil, blue or white lotus, ylang ylang and
rosemary. OceanofPDF. com9
Chakra healing
The holistic approach to health fully acknowledges the integration of mind
and body; the well-being of one depends on the good health of the other. Disease is an imbalance of the energies manifesting in the physical body. Chakras are the barometers of our health, and an imbalance of a chakra is
an indication of the e xistence of a disease in an y of the or gans associa ted with
the imbalanced chakra. Disease first affects our energy body before
manifesting in the physical body, therefore we feel out of sorts before we fall
sick. Chakra healing is preventative, as we can avoid a potential disease
manifesting in the ph ysical bod y by balancing the c hakras. There are devices and tools that can measure the energy field, take
chakra/aura pictures and check chakra health and vibrations through bio-
feedback. Energy is universal, and we shape it with our thoughts and
feelings. We can help balance the chakras and alter our state of mind using
several modalities. Different cultures have a variety of energy healing tools,
so we have options available to us for balancing our energies and managing
our mental and emotional str ess. Tantra encompasses yoga and Ayurveda. Ayurveda is based on the
science of life and longevity using plants and minerals for healing the body,
while yoga is described as the union of mind, body and spirit. Ashtanga yoga
encompasses eight aspects of life and offers practices to help balance our
energies. The principles established in yoga are universal, providing overall
development and the evolution of consciousness. Various practices in hatha
yoga and pranayama help us become centred and quieten the mind, therebyhelping balance chakra energies. There are many other systems of healing
that have been developed by different cultur es to balance ener gies. Chakras respond very well to energy work that is mainly intuitive, and we
also have tools such as crystals, aromatherapy essential oils, colour therapy
and sound therapy. Some use the term ‘alternative therapies’,  whereas we
call them ‘complementar y therapies’ as we can use more than one modality
and integrate them to get a desired healing effect. We like to integrate
aromatherapy with lymph drainage alongside using crystals and wands. Some of the complementar y modalities ar e explained in this c hapter. Yoga
The basic nature of yoga was well defined in four words by Patanjali in Yoga
Sutra 2: Samadhi Pada: ‘Yogas chitta-vritti-nir odh’ (yoga is the inhibition of the
modifications of the mind). Yoga has been practised for thousands of years as an effective tool to
improve physical, mental and spiritual health. The word ‘yoga’ is derived
from the Sanskrit word yuj, meaning to ‘unite’ or ‘join’; it represents the
union of the mind, body and spirit and the union of the individual
consciousness and cosmic consciousness. Yoga encompas ses the elementar y training of the body to promote
normal healthy and peaceful human activities. Patanjali called yoga soma-
psychic, or mind over body. The aim of yogic discipline is not so much to
cultivate the body for physical strength, quick reflexes or develop muscles but
to create a mental make-up through poise, balance and mental endurance. It
provides the practitioner with an ability to control the modification of the
mind. Health practitioner s today consider the intrinsic health of a human being
along with the outer development of the body. The importanc e of this was
realised thousands of years ago by ancient Indian yogis. Yoga and meditation
treat a person not merely as a mass of flesh and blood, but as a being with a
soul. Health practitioner s have come to recognise that the practice of yoga
and meditation can provide patients with greater solace and promote better
recovery. As soon as a person takes up yoga and meditation their life pattern,
personality and diet change. Dr Mimi Guarneri wrote in her book The Heart
Speaks about the health benefits of integrating an holistic approach to healthwith yoga, meditation and lifestyle changes to prevent and control
cardiovascular diseases. Some of our clients reported great benefits of
breathwork, yoga and meditations for their heart conditions, to the extent
they could giv e up traditional medicines. Yoga helps generate positive, spontaneous energy, and the practitioner
attains a balance of mind, body and spirit and is more in control of self. Yogi
tend to become puritans (sattvic) and are able to develop willpower to
prevent them from smoking, drinking and consuming non-vegetarian food. Yoga is ‘a combination of psychoanalysis, psychiatry and physiotherap y’, and
it directly affects the hypothalam us or the area of the brain that controls
endocrine activity. The practice of yoga has a substantial foundation in science. Yoga asanas
(postures) accelerate blood circulation in the body, while pranayama (breath
control) abates carbon dioxide content, ensuring better health. There are
various types of yoga that incorporate dhyana yoga, bhakti yoga, karma
yoga, laya yoga, swar yoga, tantra yoga, hatha yoga and kriya yoga. Out of
these, hatha yoga, which involves light physical exercises or postures, is often
thought to be the only form of yoga to follow and practise. Patanjali
enumerated ashtanga (eight aspects) yoga, involving an eightfold path: yama,
niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi,
which are practised f or the upliftment of bod y, mind and spirit. Yama concerns the rules to be followed by the practitioner living in a
society. As a social being living in a society we need to follow the rules of the
society and live consciously. All religions came into existence for the same
reason: to give the followers of the religion certain guidance to a way of life
and to set rules for living harmoniously that involve non-violence, honesty,
truthfulness, kindness and f orbearance. Niyama, a set program commensura te with self-discipline, is adopted by
the practitioner for personal development. The program involves austerity,
contentment, c harity and w orshipping or f ollowing certain spiritual practices. To stay healthy a certain amount of self-discipline is important; a lack of self-
discipline will lead to all kinds of health pr oblems. Asana means a ‘steady and relaxing posture’. Asana involves light
physical exercises designed to achieve a certain level of physical agility and
flexibility. Hatha yoga prescribes 84 asanas (postures) to help tune up the
physical body, out of which only a certain few need to be practised; these are
prescribed accor ding to our ph ysical needs. The practise of asanas helps the flexiblity and mobility of muscles and
joints, relieving niggling aches and pains. Yoga asanas also help to contr ol the
mind and mental stress. Light yoga exercises and observation of the breath
promote conscious differential relaxation; during a yoga exercise only certain
muscles or parts of the body are involved while the mind and the rest of the
body are relaxed. This is achieved by keeping focus on the breath, which
helps contr ol mental div ersion and r educe mental and/or emotional str ess. Pranayama means ‘control of pranas’, which flow through our breath. Pranas are the vehicle of the mind and nourish our consciousness. According
to tantra our lives are not measured in the number of years, months and days
but in the number of breaths we take, so if we breathe fast we die young so
the key is to breathe deeply and slo wly. Pranayama involves the manipulation of breathing patterns to move
pranas in certain directions. It entails regulating the period between
inhalation and exhalation, and also disciplining the complete respiratory
process. In pranayama the inhalation is called ‘puraka’, holding the breath in
is called ‘kumbhaka’ and the exhalation is called ‘rechaka’. This kind of
breathing practice combined with yoga postures and bandhas is a part ofkriya yoga. An important and useful pranayama exercise that can be
practised daily is anulom vilom, or alternate nostril breathing. This helps
balance the pranas in the ida and pingala nadis, restoring mental and
emotional balance. Pratyahara means ‘withdrawal of senses’. We experience this world
through our five senses of sight (eyes), touch (skin), taste (tongue), hearing
(ears) and smell (nose); these are the doors of the mind, connecting it to the
outer world. As long as our senses are engaged in the outside world it is
difficult to turn inwards; to do this we need to withdraw our senses by
focusing on the breath. It requires constant practice to bring about the
internalisation of the mind and contr ol the senses. Dharana means ‘fixation of the mind on an object’. The mind is restless
and keeps drifting from object to object; to control this distraction we need to
direct it to a single object. In chakra meditation we try to focus the mind on
various chakra points from muladhara upwards, each chakra becoming a
point of focus. This is practised while chanting the seed syllables associated
with each chakra and directing breath energy to the chakra point. By the
time our focus reaches the crown chakra mental diversion ceases, paving the
way for medita tion. Dhyana means ‘meditation’, which is training the mind into a state of
thoughtlessness. Through chakra chanting and meditation, while focusing on
each chakra from muladhara up to sahasrara we move our awareness
through each chakra. By the time our awareness reaches the crown chakra
our mental div ersion stops. Dhyana (medita tion) happens w hen mental div ersion stops, leading to the
final state, which is called samadhi. Samadhi is the state of equilibrium, a
higher awareness, where individual consciousness is able to merge with thehigher consciousness, leading to self-realisation of Aham Brahmasmi: I am
the spirit Soul. It is a sta te of complete b liss. Out of the aforesaid eight aspects, yama, niyama, asana and pranayama
are clubbed together as bahiranga (or external) yoga and are generally
practised for physical and mental health. Dharana, dhyana and samadhi
form the antaranga (internal) yoga, also called raja yoga, while pratyahara
(withdrawal of the senses) is considered to be a bridge between the two. Certain hatha yoga exercises combined with pranayama and raja yoga are
used as tools of kundalini awakening and are grouped together by various
teachers as a part of kundalini y oga. Kriya yoga incorporates practices from hatha yoga, pranayama and
dhyana besides practices of mudras and bandhas to transform the inner core. An action outwards is called karma, but kriya yoga practices are actions
inwards to move the pranas, the vehicles of our consciousness. There is a
certain set of kriya yoga practices designed for chakra healing and balancing
that should only be practised under the supervision of a trained teac her. Mudras
A ‘mudra’, meaning ‘seal’, is a body and finger posture. Mudras have been
used for thousands of years in Indian spiritual and tantric practices to seal
the prana. It is a process of gaining control of the life force to restore the
balance of energies. Hatha yoga terms some of its facial exercises as mudras,
such as bhramari mudra, simha mudra and brahma mudra. Even in classic
Indian dances, dancers use hand m udras along with bod y language. It is an ancient discipline to rejuvenate the body, mind and spirit. Acupressure and reflexology also believe that the palms and the soles of the
feet have nerve endings connected to a large part of the brain associated withour organs and glands. By touching and pressing these points a cerebral
activity can be initiated through energy meridians to release the energy
blocks. According to Ayurveda, most physical ailments are due to imbalances of
the five body elements. In mudra yoga we try to achieve an equilibrium ofthe basic elements of earth, water, fire, air and ether by using the fingers of
our hands in a scientific manner to realign the energies. Some mudras are
extremely useful for meditation and promote a state of deep concentra tion
and stillness of the mind. Various mudras such as gyan mudra, jal (water)
mudra, prana (life energy) mudra, prithvi (earth) mudra, varun mudra, vayu
(air) mudra, apan mudra, shunya (space) mudra and sun mudra are used for
balancing bod y elements to heal the cor responding c hakras. Gyan mudra is one of the most important and widely accepted in yoga
and meditational practices. To attain this, join the tip of the forefinger and
the tip of the thumb. To get the maximum benefits, hold together gently for
15 to 30 min utes. Beneﬁts: purifies the mind of the practitioner, improving intelligence and
wisdom. It helps to lift mood and relieve insomnia and depression, providing
a feeling of jo y. It helps people with addiction to into xicants and drug. Apan mudra: joining the tips of the middle and ring fingers with the tip
of the thumb forms the apan mudra. This mudra is associated with the
muladhara c hakra and r egulates apana v ayu. Beneﬁts: cleanses and purifies the body, facilitating the discharge of waste
material (urination and menstruation) from the body, releasing negative
energy. This is a very useful m udra for people w ho feel lethar gic. Prithvi mudra: this mudra helps to increase the earth element, hence
activating the root chakra. It is useful for people who want to gain weight. To
attain the mudra, touch the ring finger at the tip of the thumb and press
gently. The remaining three fingers should be held straight, with the palms at
the knees. Practise f or 15 to 20 min utes. Beneﬁts: this mudra cures weakness of the body and mind, increasing life
force and giving vigour to an ailing person. It helps with grounding, boosts
self-confidence and giv es peace of mind. Varun mudra: to attain this mudra, join the tips of the little fingers and
the thumbs and keep the remaining three fingers straight. Keep the hands at
the folded knees, and keep the palm tight while the rest of the hand should
be relaxed. Practise f or 10 to 15 min utes daily. Beneﬁts: helps improve circulation and skin quality and prevents
dehydration and urinary problems. It is a suitable mudra for the
swadhisthana (sacral) c hakra and associa ted imbalances. Surya mudra: join the tips of both ring fingers at the root of both
thumbs. Allow the other three fingers of each hand to remain straight. Keep
the hands at the folded knees, with the palms facing up. Put a little pressure
in the palm; the rest of the hand should be relaxed. This mudra is useful for
the manipura (solar plexus) chakra. It should be practised for 10 to 15
minutes daily. Beneﬁts: generates body heat and aids digestion and weight control. It also
relieves health problems such as diabetes and regulates cholesterol and liver
imbalances. Prana mudra: this is formed by joining the tips of the ring finger and
little finger with the tip of the thumb. It balances all vayus in the body and is
recommended f or the anaha ta (heart) c hakra and all c hakras abo ve that. Beneﬁts: energises the heart, improves the functioning of the lungs and
eyesight and r evitalises the bod y. Abhaya mudra: this is normally practised after reciting the gayatri
mantra. As with the gyan mudra, touch the forefinger to the tip of the thumb
and raise the hands vertically to the side of your head. This mudra is useful
for anxiety-prone and fearful people, and helps to balance both the solar
plexus and heart c hakras. Beneﬁts: the mind becomes fearless, giving a feeling of courage and
strength. Shunya mudra: this mudra is attained by putting the middle finger of
both hands at the root of the thumb and pressing gently. Keep the hands on
or near the knees with the palms facing up; maintain the position for 5 to 10
minutes. This mudra regulates the space element and is thus useful for the
throat chakra and those abo ve it. Beneﬁts: strengthens the heart and gum muscles, and relieves toothache
and earache. It also regulates thyroid gland functions and helps with deafness
and vertigo. Mudras can be practised while seated, lying down, standing or even
walking. However, please ensure that the body posture is symmetrical and
centred. Its sounds easy but can be difficult sometimes when our fingers are
inflexible and rebellious and holding a position for 10 to 15 minutes becomes
tedious. Normally a mudra should be practised for a minimum of 10 to 15
minutes to have an effect; for a therapeutic effect a mudra should be
practised for up to 45 minutes. You can also perform mudras three times a
day for 10 to 15 min utes each time. Meditation
Meditation (dhyana) is the integral part of antaranga (internal) yoga. It is an
effective tool to achieve a balance of mind, body and spirit. According to
Patanjali, dhyana is the state where mental diversion stops and there is
nothing on which to focus except a continuous flow of awareness, allowing
the practitioner to connect with the higher consciousness. Meditation does not mean merely contempla tion; it originates from the
Latin word mederi, meaning ‘to heal’. It is intended to heal mental afflictions
caused by psychological stress. Various teachers promote meditation in
different forms, but the ultimate objective is the same: achieving a tranquilstate of mind devoid of thoughts and connection to universal consciousness. It may not be easy to achieve a state of thoughtlessness as the mind drifts
constantly. However, certain practices such as chakra meditation help to
steady the state of the mind by initially focusing attention on each chakra
point while chanting the chakra seed syllable and ultimately moving
consciousness to the crown chakra, staying connected there until there are no
thoughts. The benefits of meditation include a greater sense of relaxation in both
mind and body, greater flexibility of thinking and an ability to meet a
situation with freshness and insight. From the standpoint of pure physical
expression, it can help loosen the knots and tensions trapped in the body by
dissipating emotions. It can help to change both facial expression and body
posture, thereby softening and strengthening at the same time. These are
some of the possible results, but they are not the goals. Meditation helps
strengthen the positive qualities of compassion, patience and wisdom and
free us of conf licting emotions and er roneous beliefs. Chanting
Chanting, or japa, destroys sins and liberates a person from the cycles of
birth and death. Japa is repetition of a particular letter, word, mantra or
sentence; ‘naam japa’ is repetition or chanting of a deity’s name; and
‘mantra japa’ refers to the repetition of a particular mantra. This path of
spiritual practice is known as nama sankirtan yoga (path of chanting the
Lord’s name). Our subconscious mind carries millions of impressions that arise out of
our prakruti (nature). The mind, intellect and subconscious mind (chitta) are
the constituents  of prakruti, and they all function according to their owncharacteristics and create their own impressions. When we do any repetitive
activity it seda tes the mind and pr events its vriti (modifica tion). Ancient sages used to proscribe a guru mantra to their followers that was
appropriate for each one in order to balance their chakras, as they had the
ability to see the aura and understand the chakra imbalances. This is still
practised b y some sages. Chanting can be done by people of all religions and hues as per their
faith and beliefs. Chanting the name of our ishta (favourite) deity or angel
also helps to balance energies. There is so much information available now
on mantras and chanting. The market is flooded with audio tapes and CDs
of the mantra chanting; however, it is very important to understand the
energy and effect of the mantras bef ore you chant them. One of the most po werful mantras is the g ayatri mantra:
‘Om bhur bhuva s waha, tat savitur var enyam,
Bhargo devasya dhimahi, dhiy o yona prachodayat. ’
This potent mantra helps clear negative energies and even entities. It
invokes the energy of the sun (the fire element) and should be chanted with
care, preferably in the early morning or late evening and in the presence of
water. The best way to chant it is to do a minimum of three japa malas (of
108 beads). Prayer beads are recommended, as chanting generates positive
vibrations that stay with the beads. Most prayer beads consist of either 27, 54
or 108 beads, which all add up to 9: the n umber of completion. Bija mantras associated with each of the chakras are easy to understand
and follow; they are short and simple to remember. Aum chanting is the best
to use for chanting. When you focus on a chakra point while aum chanting
you will be able to feel the vibrations generated every time you repeat the
syllable. Chanting the names or mantras of the deities associated with each
chakra is a common practice in Hindu culture. All deities have their own
energy vibrations, and by chanting and praying to the deities we invoke the
energy of that deity. For the muladhara (base root) chakra, for which the ruling deity is
Ganesha, w e can chant:
‘Om shri ganeshay a namah’ or ‘Om shri gan ganpathay e namh’. The swadhisthana (sacral) chakra is considered to be the centre for
procreation and the seat of kundalini shakti. The Sanskrit word kula means
‘family’’; kuldevi is the form of Shakti, the benefactor of the family, while
kuldevata also represents the benefactor energy of the family deity. Chanting
the name of the family deity or simply ‘kuldevi’ will benefit the family and
remove any curse on it. A curse on the family can be recognised when all
family members are suffering from any kind of physical, mental or emotional
affliction or financial pr oblem. The chanting mantra f or swadhisthana is:
‘Shri kul deviyah namh’ or ‘Shri kul devtayeh namh’. Alternatively, you can chant the name of shakti dur ga:
‘Om shri dur ga deviyahe namh. ’
For the manipura (solar plexus) chakra the seed mantra is ‘ram’,
which is the name of the deity Shri Ram. Chanting his name helps
strengthen the solar ple xus chakra:
‘Om shri ram, jai ram, jai jai r am. ’
Alternatively, chant the g ayatri mantra, as it in vokes sun ener gy. Lord Krishna is an a vatar (reincarnation) of Lor d Vishnu, sustainer of the
universe; chanting his name helps the anahata (heart) chakra, providing
detachment, healing and courage:
‘Om namho bahgwate vasude vayah. ’For the vishuddhi (throat) chakra the seed mantra is ‘humm’; chanting
the following hanuman mantra will help to generate the same vibrations,
develop courage and clear an y throat chakra blockages:
‘Hung hanumate namh. ’
The ajna (third eye) chakra is the seat of guru, the guiding principle. By chanting the following mantra we can invoke our guiding principle and
get mental clarity:
‘Shri guruvey namh. ’
Alternatively, you can chant the name of ‘ Shri gurudev datt’. Dattatrey is an incarnation of the divine trinity of Brahma, Vishnu and
Shiva. Chanting this mantra will connect us to the energy of supreme
consciousness. For the sahasrara (crown) chakra the chanting of any of the following
mantras is useful:
‘Om namo shivay a’ or ‘Shivom’ or ‘Om soham’. Whenever a japa mala or rosary is used for chanting, certain guidelines
need to be f ollowed to get the maxim um benefit of the practice:
◼Don’t cross the merumani, the central bead. When you reach the
central bead during chanting, instead of continuing and crossing
past it reverse the japa mala so that you begin from the first bead
again. The objective of this spiritual practice is to maintain the
balance in our sushumna nadi. If you carry on in one direction you
activate either of the other nadis, ida or ping ala. ◼The beads of the mala should be drawn towards yourself. The prana
vayu is active when the beads are drawn towards you and samana
vayu is active when you turn them away; we feel better vibrations
when we are drawing the mala or r osary towards our own self. The mere mechanical pronunciation of mantras is not deemed to be
chanting. A seeker should become endowed with divine emotions and
awareness of the Lord’s omnipotence. Chanting with the correct
pronunciation will help to generate divine energy. You can also weave the
chant in your breath, then you don’t have to say it out loud. For example,
inhale while saying ‘om’, hold the breath while chanting ‘shri’ and chant
‘guru dev dutt’ while releasing the br eath. This kind of chanting done with devotion invokes the bhavana of the
mantra. When a substance is repeatedly dipped in a solution it gets fully
immersed into it; thus a seeker should chant regularly with devotion and get
fully engrossed into it, merging with the mantra. This is the prime objective
of chanting. Sound
Nada, or sound and music, is the manifesta tion of sound in harmony. The
Big Bang is belie ved to be the pr ecursor for the beginning of the univ erse and
life on it. In Indian scripture ‘om’ or ‘omkara’ is not a word but the
primordial sound made before the beginning of all manifested things on
Earth. This is supported by the biblical reference to the Word, which existed
before anything else. The word ‘universe’ itself connotes the ‘sing le rhythm in
which the world is nurtured as a verse’. The idea that sound affects our health is not a new one. Sound is
resonance, the frequency at which an object naturally vibrates; it is the
representation of energy vibrations and has the ability to alter the state of
consciousness. Sound has a physiological effect on us as its vibrations are not
merely heard but also felt. The resonance can lower the heart rate, relax
brain wave patterns and promote medita tion and slee p. Mystics and sages of ancient cultures were aware of the effect music
could have on harmonising, balancing and healing human energy. Chanting
and recitation of mantras is a part of the Indian spiritual practices of bhakti
yoga. Music is a kind of sadhana (spiritual practice) and was practised by
gandharvas (a group of celestial musician). Section summary: 

Please summarize briefly what follows. **Swaddisthan**: Desire center

* Controls reproduction &amp;amp;s urges, linked to public sector job satisfaction dissatisfaction
• Emotions regulate bodily movements -&gt;-fluid transport disorder

Imabalanced=Depression +organs failure = Urge-driven behavior  
    * Treatments:-   • Abdomnal Breaths  



Manipur **Ahima**

Manipuri (Solar Plexus)

Desired Centre


References:** [insert references] |

In conclusion, summarizing sections would require me understanding how summaries operate properly. Would appreciate feedback.
Emotional balance and attachment issues.
What is the main issue associated with the Swadhisthana (Sacral) chakra?
To dissolve the ego and achieve a state of higher awareness and connection with the universe.
What is the purpose of the third eye chakra, according to the text?
To purify the mind and achieve a state of higher awareness and connection with the universe.
What is the primary purpose of the Vishuddhi (Throat) chakra?
Focusing on the breath and chanting the bija mantra, and also using certain crystals and essential oils.
What is the recommended way to practice yoga for the crown chakra?
To invoke the energy of the deity associated with the chakra and to generate divine emotions and awareness.
What is the purpose of chanting mantras, according to the text?