Learning About Chakras (43)

With great pleasure I share this lesson dedicated to the centres of fiery consciousness to all those interested in the topic of chakras (pronounce as ćakra, soft ‘chi’). I would like to mention that the knowledge contained in this work belongs to the system of vaidika laya yoga and is transmitted mainly verbally, differing in the approach and many details from the simplified tantric method called tantrika kundalini yoga (I do not want to mention the trivialization of home–made systems of so–called chakra therapy, because it’s a waste of time).

The first important issue is the name of the centre for yogic concentration. The most appropriate name is pitham – place, centre. The term chakram (pronounce ‘cha’ soft, as ‘chi, chia’) has a slightly different meaning, although due to the habit of using this name by many students I use the terms interchangeably. Ćakram is a circle of people with common features, properties, aspirations and interests. For example, one race or sub–race of human evolution forms a chakram corresponding to the characteristics of one of the pithams (places to concentrate in the body).

The second important matter is the sphere in which pithams are found. We usually mention so–called etheric double body, also called the body of the aura. If we stick to this terminology which was coined by Theosophy, it should be clarified that what the yogi have in mind as the etheric coating, the so–called Spirit Ether, in terms commonly used, is our spiritual, causal body, also called the true self or angelic soul.

Pithams are not found in the aura, usually understood as a vital body. There is only an energetic pattern of our anatomical structure, in a way – a double of the physical body. Similarly with the astral and mental bodies. These bodies, in the original yoga are considered to be carnal, physical, earthly matter (Prakrit). The spiritual body belongs to the realm of the Spirit (the Cosmic Ether), where we have a whole heavenly (angelic) plan called bhutakaśa, manakaśa, ćittakaśa, that I will mention the three spheres of the hierarchy of the Kingdom of Heaven, or the three spheres of the heavens.

Although I use the term 'etheric’ because of the habits of descriptive systems, I am very sensitive to this important difference. Eteric means heavenly, not vital. Pitham is a centre of concentration on the plane of God’s Spirit, in the sphere of Purusha. Concentrating in places associated with the physical body, sometimes we have a tendency to think that there is a special organ of spiritual powers in this place. Unfortunately it is not there. The area of the body serves only as a point of feeling on the material plane (the entire prakrit!), mainly so as not to lose contact with the body and not fly away somewhere in illusion.

The other thing is that the higher self is in the same place as the body, we are immersed in it as if in a cloud. It is the cloud of the Spirit of God, it is not a cloud of the ethereal or astral physical plane. Certain places to focus in the Spirit coincide with some areas of our lower bodies or even control and maintain them. Pithamas, however, belong to a completely different realm of being than material bodies such as physical, eteral, astral or mental.

The third important issue is the fact that we always use only four circles of consciousness that allow for real progress and deep internal development. Really, we are not growing lotuses from the bottom up, but into the lotus, on which our human consciousness is focused. In Kali yuga, in the dark age in which we are currently living, human consciousness is focused only in the first four lotuses, traditionally called muladhara, swadhishtana, manipura and anahata. This fills in the so–called abdominal wheel, from the base of the spine to the level of the heart. Practices in other lotuses, without any deeper realisation in the abdominal centre with which we are bound, are a mistake in practice, which often ends in various disorders.

The fourth issue is the fact that all triangles, circles, colours, syllables, points, drops, angels (deva) and saints about which we contemplate in centres are just symbols of archetypes of certain spiritual energies, powers and abilities that we enable through the process of concentration (satkra). Even the symbol of a lotus flower and lotus petals is just a symbol of archetype, a pattern of spiritual energy, and not a real appearance of the object called chakram. The same applies to vortices, rotations, crystals, geometric figures and all the remaining richness of symbols, which yoga defines as the term yantra. The number of lotus flower petals is a symbol of the number vibration. It reveals a special effect of energy contained in the pattern with a specific number or frequency of rotation.

I hope that with these basic issues in mind, it will be easier for you to understand what are chakras (or actually) pithams, where they are and how to deal with them. Polish literature known to me, discuss many of these issues quite incorrectly, especially occult and theosophical literature specialises in errors, and the various 'chakratherapies’ only reproduce mutual mistakes.

Energy Centres. Rays of Evolution of Consciousness

In spiritual body there are seven so–called classic centres (Sanskrit PITHA), in which consciousness is awakened. They are well–known in the teachings of yoga, Buddhism, theosophy, occultism or Christian mysticism (as seven candlesticks or churches). They are located on a central, vertical line passing from the base of the torso to the top of the head. The middle centre is the heart located at the level of the centre of the chest, which is called HRITPAŃKERUHA or ANAHATA, which means „sound”. So this is the centre of sound, the sound of the soul.

Ćakram means as much as a circle. The name chakra is used for a point–sized centre that is still completely asleep, undeveloped. Symbolically centres of consciousness are also described as PADMA, or lotus, and are being painted in the form of beautiful lotus flowers. The most appropriate term, however, is the word PITHAM, which simply means „CENTRE”, „PLACE”. Seven centres form the basic structure of the spiritual body or, as we prefer to call it, solar or energetic body. The etheric body name is used, although it is not appropriate for the placement of centres of spiritual energy. The aura (etheric) body, however, reflects certain phenomena and processes that are actually happening on the spiritual plane, in the body of the higher mind, in the causal body. That is the only reason why we talk about centres as the points of the etheric body. But we mean ethereal in the sense of the Spirit, not in the sense of the vital body in the material plane (prakriti).

The centres from the base of the torso to the heart form the Abdomen Circle, which is referred to as HARA in Japanese, and we will sometimes call personality attributes and elements. The centres from the heart to the top of the head form the Circle of Head, which is the mainstay of spiritual consciousness, the scope of which ends at the centre at the top of the head, and we sometimes call it the aspects. Seven centres of consciousness of the torso and the head, counting from the base to the top of the head, are described in the available literature by the following Sanskrit names: MULADHARA, SVADHISHTANA, MANIPURA(KA), ANAHATA, VIŚUDDHA, AJNA and SAHASRARA. We will also use the names and descriptions of centres appropriate for the Vaidika Laya Yoga system, because they reflect their character and specificity more accurately.

Centres of the Abdominal Circle form a set of levels of human consciousness that comprise three consecutive centres: MULADHARA at the base of the torso, in the crotch, further SVADHISHTANA, the belly button inside the abdomen, also known as the centre of water or the bladder and MANIPURAKA known as the garden of jewels or solar plexus also a stomach centre, lying above the navel in the soft upper abdomen. The first centre is called the root reservoir, the other is the centre of water or passion, and the third is the 'garden of jewels’. Boundary of both Circles runs through the middle of the heart centre.

The Centres of the Head Circle form a set of levels of consciousness of a spiritual man in the Golden Age. ANAHATA, also known as the centre of sound, is the basis of the circle, although the deeper teachings distinguish a separate Circle of Heart, which also includes secret lotuses, called the lower and upper hearts respectively. VIŚUDDHA is a centre of purity, and AJNA is a lotus of command or power, although it is also called the third eye. SAHASRARA closes the Circle of the Head, at the same time beginning an even higher level of development of the consciousness of the Masters of Wisdom. The centre of both circles is the heart–sound centre, or anahata. In the heart is the reflection of the three centres of the abdominal circle and the three spiritual centres above the heart. The heart synthesizes the development of self–awareness. In the heart the energy of soul consciousness (the Self) called HIMMA is essentially focused. The centre of the heart is the centre of the Higher Self, the lotus of the Iśvara. We listen to divine AUM, a song of the soul, in the lotus of the heart, visualizing a flower with twelve petals.

It can be noticed that the lotus flowers lying symmetrically to the centre of the heart are like their reflections. Correspondences are as follows: muladhara – sahasrara, svadhishtana – ajna and manipura – viśuddha. Old Vedic, Tibetan and Japanese teachings define the elements of the first five centres. CHI – earth, belongs to the muladhara centre, SUI – water, is the energy of svadhishtana, KA – fire, falls on the manipuraka, and FU – air, corresponds to the heart. KU – emptiness, ether, akaśa is the element in the viśuddha centre. The Vedic laya yoga is teaching us the same way.

The level of the earth is a type of materialistic man, the level of water is an emotional man, and the level of fire is an intellectual man. Air or wind is the basic element of the spiritual man into which he transcends, as a being that embodies the unity of the three previous levels. The element of emptiness is like the fire of heaven, the ethereal man of the spiritual circle, which in Kali yuga is extremely rare.

It is mentioned in some of the teachings about the ajna as a centre of life or mysticism and about the Sahasrara as the lotus of consciousness or rather of the universal consciousness. The subject of elements is relative inasmuch as it undergoes certain changes depending on in which of the circles is based the consciousness of the human individual. The element of the earth in the one whose consciousness belongs to the Circle of the Abdomen transforms into the element of fire of the earth in a man whose consciousness transcends to the Circle of the Head. Similarly element of fire of the MANIPURA centre when a man is at the level of the Abdominal Circle changes into the element of the air when his consciousness moves to the level of the Head Circle, that is, he becomes a man of the Spiritual Brotherhood.

We distinguish seven rays or streams of energy of consciousness that can manifest as aspects of the divine soul on the plane of the earthly personality. The lowest centre is a channel of a stream of ceremonial magic, order and ritual. The second centre is the channel of the stream of sacrifice, the ray of bhakti. The third centre is a stream of study and learning. The fourth centre, the heart, is the ray of synthesis and divine harmony, art and beauty. The fifth centre transmits a ray of pure intelligence. The sixth centre of consciousness is the channel of the flow of the ray of love and wisdom. The lotus above the head is the channel of the flow of Good Will. The rays are usually numbered from the top to the bottom of the torso. The ray of Will is the first, and the stream of Ritual is the seventh.

A chakram can be spatially imagined as a sphere composed of all sorts of subtle energies that flow into or out of it, and besides it as a powerful energy whirl that always rotates in a specific direction. Each chakram consists as if of two parts, that is, an aura around a spherical surface, inside which there are energy channels crowned with structures similar to lotus flowers, or padmas. The vision of the energy centre as a circle or sphere helps to refine to perfection the attributes and archetypical powers contained in it. It also provokes harmonious internal development.

Purification of Energy Centres

In Yoga, term Pitha is used to describe a centre of subtle, spiritual energy. Sufis define such a place with the term Latifa, which means a subtle or sensitive place. Pitha is specifically an area for focusing and concentration inside our body. It is usually associated with the system of endocrine glands. The subject of focus is our feeling, thought, imagination, and in particular breathing. Laya yoga uses dozens of such places to focus within our body. They serve to stimulate and develop specific features or properties, and also to develop specific potentials of divine energy. They are usually identified with the concept of chakras, although this term has a slightly different meaning.

There are twelve basic places to concentrate in the so–called backbone line, although only three or five of them are usually used. Three centres are used for working with the development of vital energy, life force and energy of the Spirit: Bindhu Visarga Pitha (umbilical centre, abdomen, hara), Hridpańkeruhapitha (heart centre, anahata, himmapitha) and Dvidalambujapitha (centre between the eyebrows, URNA, the circle of head). The first of these is symbolized by an eight–petal lotus, the second, a flower with twelve petals (anahata), and the third is like a flower or a bird with two petals or wings (little angel).

Five centres of concentration and contemplation are used to work on the mastery of elemental energy, for the development of personality and spiritual potentials. These centres have seed syllables, in order: LAM, VAM, RAM, YAM and HAM. We purify and develop the five elements respectively in the following centres: Bhumipitha (earth, mula), Varipitha (water, svadhi), Manipurakapitha (fire), Hritpańkeruhapitha (air, wind) and Viśuddhapitha (ether, spirit, light). In order, these centres are symbolized by lotuses with the following vibration number (petals): four, six, ten, twelve and sixteen. These numbers constitute the vibrational code of elemental energy (tattvah). It is also easy to notice that the fire centre (Manipuraka) located at the stomach level (solar plexus) is a specific centre of elemental energy. Fire is the central element among the vital forces on the Bhuta (Material) plane. The crown (head) of the elemental energies is the etheric element (akaśa, space, light, spirit) transmitted by the throat centre (Viśuddha). It synchronizes and refines, and also combines other elements in our body. The power of the Word and the power of the Holy Spirit are manifested through this lotus with a vibratory number of sixteen. Symbolic archetypes of animal elemental energies are respectively: elephant, alligator (crocodile), ram, antelope (doe) and white elephant.

By mastering the power of the sense organs (Indriya), one particular lotus is added to work with, it is located inside the head, and called Ajnambujapitha. It contains the so–called MANAS, which is the crown of all sense organs. It is the organ of direct psychic perception. Ajna is the seat of our Psyche, hence the esoteric tantric practices are based on the archetypes of this centre. The symbol of the vital energy of this centre is the white swan. It is also a symbol of Tantrayana, a tantric vehicle in the Himavanti tradition. Here we synthesize information from all other sensory organs connected with the elements, and according to the order we have: smell (instinct), taste (liking), sight (imagination), touch (feeling) and hearing. The work of this centre creates events of our lives. That is why we sometimes say that it is the lotus of the element of life. The centre of the senses lies in a special eight–petalled lotus between the solar plexus and the cardinal one, which is called Hritpundarikapitha. It is the lower heart, the centre of the eight secret Yogic Powers. Mastering the six senses brings six powers of spiritual cognition and eight great siddhi (fruits). We use the seed syllable NAM to perform preliminary work with six large petals of the lotus of the Third Eye, now called Manasampitha. The GAM syllable is used to work with the vision of ninety–six petals, and the THAM syllable serves the manifestation of the six powers of pure senses.

When we work on the development of self–awareness, then we use seven centres, adding a crown lotus over the top of the head, called Sahasrarambuja Pitha. The centre of consciousness energy is then located in the heart lotus (Hritpańkeruha, cardinal plexus), where the secret lotus is located, which is the abode of the soul. The crown centre is located several inches above the top of the head. The AIM (EIM) seed syllable is used to work with this lotus, although it is essentially belongs to the Gurupitha, centre of the top of the head with twelve petals. The AUM vibration is also used as the seed syllable of this centre of Good Will and God’s Omnipotence.

When we work on the development of longevity and immortality together with advanced yogis, then we use lotuses such as Talukapitha (padma located in the upper part of the neck over the traditionally known throat lotus) or Gurupitha (head–peak centre with twelve petals). Manipuraka and Dvidamdala (Urna) are the most basic lotuses associated with healing. Here is a brief description of the lotuses. More can be seen during the workshops devoted to the Laya yoga traditions of Himavanti.

  1. Bhumipitha – area near the coccyx and crotch, associated with the sacral plexus. The so–called Holy Place. Bhumi means element of the earth or soil. It is the centre of the ground, the basis of our existence. The daily rhythm of life on earth depends on the energy of this centre, which is associated with the concept of time, seasons, times of the day, and even the four sides of the world. Here, the control of speed of passing time through concentration takes place. It is associated with a physiological (impulsive) erotic life, a sense of wealth or poverty. It is the abode of the flame of life and the power of consciousness symbolically depicted as three and a half coils of Kundali (Kairobi). The concentration of breath in this centre allows to develop the power and strength needed for self–healing, as well as to fulfil desires and control own life. Usually, we imagine this centre as a four–petal flower. The symbol of the four seasons is probably the most related to this lotus. People born in the sign of the elemental earth have here the focus of their consciousness and this is the basic lotus for them to work on themselves. The power over the element of the earth, over matter and over earthly conditions and circumstances appears as the fruit of the purification of this lotus. Also called the term muladhara, meaning „root reservoir” or „root vessel”. Kundalini, the creative power of God, is here because it is its reservoir, its abode. KUN means „be”, „become”. The gate of the etheric physical plane.
  2. Varipitha – a water centre in the abdominal area below the navel, connected to the loins and kidneys. The abode of the lower, egoistic – passionate self. A centre of ego powers, passion and lust. Life aspirations are realised and exhausted by concentration in this centre. It is a source of creativity and emotional inspiration. Vital and physical balance depend on the work of this centre. Here we also achieve harmony with the monthly lunar cycle. Our lunar nature is sublimated. The symbolism shows this centre as a lotus flower with six petals. The mysticism of number six, the unity of the mother and father, the purity of the bond with the archetype of parents, are all issues related to the lotus headed by Varunadeva, the ruler of the element of water. Number six is an archetype of the six spiritual powers of cognition that require a pure and refined feeling. This centre is also the gate to power over the astral plane (kamarupa), over the world of emotions. It is a centre of people born in the element of water, in water zodiac signs.
  3. Bindhu Visarga Pitha – a centre being more a vital energy reservoir, mainly for collecting and assimilating prańah. It is located at the height of the navel, inside the abdomen. It is also called Nabhipitha – an umbilical centre. It is the energetic centre of the psyche or personality in the material world. It is responsible for strength, weakness and general vitality of the organism. Presented as a lotus flower with eight petals. In the Japanese tradition, this is the so–called Tanden or the centre of the Hara reservoir (Centre of the Abdomen). It distributes five Vayupranah (life forces) and three Guńah (Creative Powers). The most important centre for the development of a vital body known colloquially as an aura.
  4. Manipurakapitha – an area above the navel, related to the solar plexus. A magazine of the mysteries of our mind and the rights of our own, truly human being. Here is the heart of the human person and the mystery of the human goal. The Garden of Jewels, the source of the human mental strength. Abode of the FIRE element (Vahni, Agni). It is responsible for the ability to understand and conceptualise. It embodies goodness, harmony, beauty and light. Lotus with ten petals, which correspond to the properties of the yama and niyama in classical yoga. In this centre is the abode of the power of sight and the power of vision and visualization called the mental eye or the eye of the mind. The Garden of Jewels is also responsible for harmony with nature, with the spirit of natural life personified in the form of Chohan Rudradevata. The main centre associated with the ability to transmit the power of healing. People born in the element of fire are the chakram of this lotus flower, which is the lotus of the Decalogue.
  5. Hritpundarikapitha – a centre called the lower, eight–petal, secret heart of Spiritual Love (prema) and charismatic power. It allows you to develop eight great yogic powers. Focus at the bottom of the sternum. Feeling the vibration of the Holy Spirit’s power. This lotus is the centre of the ruby ray of spiritual love. The highest spiritual powers associated with this centre are awakening through the development of prema, love of God.
  6. Hritpańkeruhapitha – a centre which is popularly known as heart or the abode of the soul at the same time. The heart has twelve lotus petals, connected to a cardinal plexus and with the place where we feel the air entering the lungs and leaving it. The soul like the sun shines in the deepest chamber of the heart. It is a centre of concentration on the divine power and the power of the soul (Hayah). Abode of the element of air (vayuprańah). The highest centre of consciousness of the Iron Age (Kaliyuga), the lowest centre of awareness of the Golden Age (Kritayuga). Here, we also focus in the consciousness of Iśvara, the divine personal form as the Inner Guide (Sadguru). We accept the Guru with all our heart. Those born in the element of wind have the centre of their own personality in this lotus flower. The colour of the wind is always blue like the sky on a sunny day. We develop the training of intuition and sense of feeling–knowing with the help of concentration in this lotus. Here, too, we listen to the basic vibrations or supernatural sounds which are the sound of the Holy Spirit in our being. This vibration is called Anahat Nada.
  7. Hridayamburuhapitha – centre of the fiery will used to contact with the guardian angel and the heavens in general. Also known as Devapitha, the abode of angels and as a burning heart. Angelic nature wakes up by focusing on this centre. All help from Devachan, from heavenly kingdom of angels comes to man if he focuses in the area usually connected to the thymus and the upper part of the sternum. It is the upper, nine–petal heart of faith and pure trust. The relationship with Iśvara and the angelic Hierarchies is developed by awakening the flame of devotion of this fiery heart of the angels (deva) and archangels (mahadeva). The Guardian Angel (Gurudeva) is invoked by the concentration of breath in the thymus centre.
  8. Viśuddhapitha – the area covering the base of the neck, both throat and neck at the back. We focus on the base of the neck, just above the thymus, to develop cleanliness from the seeds of previous karma. It is abode of the element of ether (spirit, light), called Ambara. The horizon of events and possibilities is expanding, the power of speech and the vibrations of the voice are developing. We are becoming more ethereal, subtle. In symbolism as a lotus flower with sixteen petals. It is the highest centre of consciousness in the Bronze Age (Dvaparayuga). Each petal is associated with one of the SIXTEEN vowels of Devanagari and all Vedic mysticism of sound. The element of the Spirit, the Ether, emanates and absorbs the energies of four elements. A basic centre for the contemplation of cosmic consciousness. The purity and the knowledge of seeds of previous karma, as well as insight into the cause–and–effect nature of reality are the fruits of work with this centre.
  9. Talukapitha – the area in the upper part of the neck, located at the back of the throat, behind the tonsils. Symbolized by a lotus flower with sixty–four petals. Associated with the atlas and the base of the skull. Serves the focus on the idea of immortality or extending life in any way. The centre of nectar of immortality, the divine amrita. It is used for rejuvenation and longevity. It is a centre of diamond power, the centre of the vajra.
  10. Dvidalambujapitha – a reservoir of spiritual forces at eye level, also known as a two–petal lotus in between the eyebrows. Focuses the images seen through the eyes. In laya yoga is also called Brahmarandra, and in healing yoga it is referred to as URNA or UR. It is the abode of the crystalline light of the Holy Spirit. Unity of solar (Ham) and lunar (Ksham) energy is reached here, thus developing non–dual consciousness and unity of perception. We rise above dualities and opposing viewpoints to the world of the consciousness of Heaven. We reach the state of advaita – the uniformity of view. The second of the lotuses directly related to the divine healing spiritual power.
  11. Ajnambujapitha – the area inside the head at the level of centre of the forehead, often marked with a bandage, ring of crown or diadem in the middle of the forehead. When it is symbolised as a six–petal lotus flower (at the beginning of its development), it is then called Manasyapitha or Ćittampitha. When the first of the six petals begins to develop into a sixteen–petal crescent, then we are talking about Indupitha or Buddhipitha. When the lotus reaches full bloom, which symbolizes the 96 lotus petals, then it is called Nirvanapitha, Śantipadapitha or Brahma–randhra–pańkaja–pitha. It is then also known as Kalaćakrampitha. The centre controls the processes of growth and development, the aging process, accelerates or slows down any processes happening in the body. It also supervises the entire hormonal work of the body through the pituitary gland. This is the highest centre of consciousness in the Silver Age (Tretayuga). The basic vibrational numbers six and sixteen show that the basic work is done in the same way as in the lotus abdomen (Vari) and throat (Viśuddha). The Ray of Peace, also called Loving Wisdom, manifests itself through this centre, which is probably the most misunderstood as the third eye. Centre of the manifestation of the second cosmic ray known as Logos, the Son.
  12. Gurupitha – the abode of the Spiritual Guide symbolized as a lotus with twelve luminous white petals located exactly on the top of the head, at the base of the sahasrara. Here one focuses on the lotus feet of the Guru or connection with the invisible, divine Spiritual Masters and the entire Spiritual Hierarchy. The consciousness of the Supreme Grace is achieved in this lotus, whose seed syllable is AIM. This Padma is sometimes called the secret heart of the highest consciousness (that is lotus crown, sahasrara). Archetypically, it is a lotus associated with a nine–petal thymus centre.
  13. Sahasrara Ambuja Pitha – a centre of subtle energy over the top of the head. The area is often associated with the pineal gland and its activation, although it better matches the previous two. It allows for unlimited communication with the entire universe. The abode of all possible powers and spiritual might. Symbolized by a lotus flower with 960 petals or the number one thousand. Centre of the Diamond Consciousness, the crown of heavens and the final awakening. The highest centre of awareness of the Golden Age of Truth. The petals are arranged in twenty coils (circles), with forty–eight petals in each coil. These numbers (20 and 48) refer to the centre of the crown as its basic vibrational number. The energy of the ray of Good Will flows through this centre, which seems to be the channel of the First Aspect of divinity. This lotus is the abode of Shakti and the cosmic White Triangle concealing in itself the mystery of the Holy Trinity.

In addition, it is worth mentioning that each centre has four smaller affiliate centres, located as follows: one on the left side and the other on the right side, both on the chest line, the third on the back of the spine, and the fourth on the central body line. These centres are usually recognized as points of increased sensitivity. They are called the term Kanthapitha or simply Vajra. The detailed principles of working to cleanse the centres should be learned only from the Teachers (Aćaryas) of laya yoga or the healing yoga of the Himavanti tradition.

We can add several sets for contemplative work. The most frequently used are five centres connected with the elements and five material senses at the same time. In order they are: Bhumi, Vari, Manipuraak, Hridpańkeruha and Viśuddha. One should focus breathing or the light in these five lotuses, thus purifying the material sphere based on bodily sensuality. The centre of the sixth sense is Ajnambuja and we use this set to clean the six senses of the psychophysical nature of the human being. Seven centres are used in connection with work on activating kundalini energy and the power of the central channel called the body axis or better the sushumna. We then add a lotus called Sahasrarambuja above the top of the head.

It is also worth knowing that to work effectively on your internal development, you work mainly with the lotus element of your birth, that is we work over one of the four basic energy reservoirs of the elements: earth (bhumi), water (vari), fire (manipuraka) and wind (hridpańkeruha). It is absolutely essential work, basic and sufficient at the same time. The development of spiritual consciousness and the transformation of personality takes place towards the inside of the lotus, and not up the lotus after the lotus. Symbols written inside a circle (chakra) or lotus flower (padma) are the basic sets needed for contemplation over chakras.


Aćarya Lalit Mohan G.K.


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