CHAKRAS ENERGY CENTERS OF TRANSFORMATION BY HARISH JOHARI PDF

In the ancient science of tantra, the human body is viewed as the most perfect instrument for the expression of consciousness, a perfection realized through the development of psychic centers known as chakras. Located within the cerebrospinal system, the chakras are the stage upon which the interaction between higher consciousness and desire is played out. Consequently, it is through understanding and utilizing the energies of the chakras that we ultimately reach an enlightened state of being. In Chakras, Indian scholar and tantra practitioner Harish Johari introduces the classical principles of the chakras as well as their practical application for today.

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Just as a painting cannot be described merely fr om the standpoint of its lines, curves, or varying shades of color, even though these can be said to form its basic structure, chakras cannot be defined physiologically, or through any physical science such as neurochemistry. Chakras are centers of activity of subtle, vital force termed sukshma prana subtle prana. These centers are interrelated with the parasympathetic, sympathetic, and autonomous nervous systems.

The word chakra also indicates a wheel. Chakras can be thought of as wheels of the mind that dwell in the forest of desires. And desires, like wheels themselves, are great motivating forces. Each chakra is a stage by stage playground of desires, exhibiting its influence on the persons who are attached to the enjoyment of that particular chakra.

The square is a symbol for earth. It has great significance with regard to earthly awareness, as it represents the earth itself, the four dimensions, and the four directions. The four points form the four pillars or corners of what is known as the quadrangular earth. This yantra is the seat of the seed sound bija mantra LANG and releases sound in all of the eight directions. This is often depicted by eight spears emanating fr om the square.

All the divinities, the important Nadis Ida, Pingala, Sushumna , the Svayambhu Lingam, and Goddess Kundalini reside inside the triangle which is the center of this yantra. Earth is the densest of all the elements, being the mixture of the four other elements: water, fire, air, and akasha. The Circle with Four Petals: The square is surrounded by a circle and four lotus petals. The four petals represent the four important mental modifications vritties : state of greatest joy paramananda ; state of natural pleasure sahajananda ; the delight in the control of passions virananda ; the blissfulness in concentration yogananda , as stated in Mahanirvana Tantra.

The color of the petals is vermilion, a red with a yellowish tinge. It is mixed with a small touch of crimson red. The Triangle: The downward-pointing triangle in the pericarp is very important because it is the seat of the dormant vital life force, Kundalini Shakti, depicted in the form of a serpent coiled around the Svayambhu Lingam at its center. Kundalini represents the female principle. She is shown here in the form of a serpent coiled three and a half times around the Svayambhu Lingam.

Her mouth is open in Sushumna facing upward and is connected with the Brahma Nadi. As such, it also is understood as Shiva, representing the male principle. The male and female principles, Shiva and Shakti Kundalini , are together in the downward-pointing triangle tripura but not in complete union. Their union comes only in the Kameshvara Chakra. The Lingam shines like lightning and the energy radiated by it is cool like a full moon, while the energy of Kundalini Shakti is hot and fire-like.

Thus they are the eternal pair of opposites. The Lingam is black, which becomes shining gray because of the radiation emitting fr om it. It is described as shyamala black, gray, greenish black. According to some scriptures, it has the color of a new green leaf, and the Kundalini Shakti that wraps around it is dark green in color. Seed Sound Bija Mantra : The seed sound LANG is produced by putting the lips in a square shape and pushing the tongue in a square shape against the palate.

The sound vibrates the palate, the brain, and the top of the cranium. When properly produced, the sound LANG excites the Nadis in the first chakra and creates a lock that prevents the downward movement of energy. The upward movement of energy starts when the end of the sound, ANG, vibrates the upper head. Carrier of the Seed Sound: The elephant Airavata.

Indra, the lord of the firmament, selected it as his vehicle. Traditionally Airavata is shown as a white elephant with seven trunks. The seven trunks are the colors of the rainbow violet, indigo, blue, green, yellow, orange, and red—the seven different frequencies of light. These seven frequencies represent the seven aspects of individual consciousness that must be recognized and that evolved in harmony with natural laws. The rainbow is naturally associated with Indra, who, as lord of the firmament, is also the god of rain and thunder.

Indra is the chief of the sub-gods, implying one who has mastered his sense organs and work organs indriyas. Physical strength comes fr om the seven constituents of the physical body dhatus , which are nourished on a cellular level by the earth element: Raja — earth, clay Rasa — fluids Mansa — flesh, nerves, fibers, tissues Medha — fat Asthi — bones Majjan — bone marrow The seven types of desires for security, sexuality, longevity, sharing, knowledge, self-realization and union are also seen in the seven trunks and seven colors.

They are associated with the seven chakras, the seven notes in an octave, and seven major planets. The elephant represents the fundamental urge for survival, a lifelong search for food for the body, the mind, and the heart. Because the elephant can carry heavy loads, it is a symbol of physical strength. Yet the elephant also carries out the orders of its master with humility, indicating that physical development need not impede spiritual growth but can harmonize with spiritual qualities.

On the psychophysical level, a well-worked-out first chakra brings self control, physical strength, patience, the ability to bear heavy workloads, and a disciplined life. Deity: Brahma. The lord of creation, Brahma, rules the direction North and is sattvik pure, clear in nature.

Brahma manifests as a child, Bal Brahma bal -child who shines like the morning sun. This radiant Child Brahma has four heads and four arms. His skin is the color of wheat. He wears a yellow dhoti traditional Indian cloth wrapped to cover the lower body , a green scarf and a sacred thread. With four heads, he sees in all four directions at the same time. Each head represents one of the four aspects of human consciousness. These are recognized as: 1.

The Physical Self: The cellular body which survives on food, sleep, and sex and needs exercise to grow and develop. The physical self is manifested through earth, matter, and the mother energy. The Emotional Self: The moods and sentiments that shift continually within the person.

Loyalties and romance are influenced by the emotional self through electro-chemical energy. With one he is granting fearlessness and boons. The second hand holds a water pot, which carries the sacred water, the elixir. In his third hand is a lotus flower or a rosary for japa. In his fourth hand he carries scrolls depicting the divine knowledge. By envisioning him, one invokes a peaceful stillness in the mind. All fears and insecurities are resolved through Lord Brahma, the ever-watchful creator.

Shakti: Dakini. She is the presiding divinity, the doorkeeper, and the power or energy shakti of the Muladhara Chakra. She has four arms and hands. In her lower right hand she holds a sword with which she removes fear, destroys ignorance, and helps the aspirant sadhaka surmount all difficulties.

In her upper right hand she holds a shield for protection. In her lower left hand she holds a skull sometimes a skulled staff , which indicates detachment fr om the fear of death, the basic psychological block of the first chakra. In her upper left hand she holds a trident which symbolizes the combined energy of the creator, the preserver, and the destroyer. She is divinely dressed and is the mother of wealth. Although she is described as being red like the rising sun and having fierce teeth—an angry-looking, fearsome goddess—she should be visualized in her pleasant mood and form for meditation.

Ruler: Ganesha. The elephant-headed god, Ganesha, is the lord to be invoked at the beginning of all undertakings to bestow protection and remove all obstacles. The rational mind creates obstacles to worship of any kind. Worship of Ganesha involves accepting him as a remover of obstacles.

This subdues the rational mind, or the left hemisphere, which is analytical and critical in nature, and frees the right hemisphere, which is emotional and which is needed for any spiritual venture.

Visualization of Ganesha helps in stopping the internal dialogue. One who is put off by the external form cannot admire the internal beauty and power of Ganesha, but one who penetrates the physical reality can see in Ganesha the union of love and wisdom. He wears a dhoti of lemon yellow color. A green silk scarf drapes his shoulders. He has four arms to serve him while he acts as the destroyer of obstacles.

The hatchet cuts the person away fr om the false identification of his or her true Self with the physical body. With his lower right hand Ganesha grants fearlessness. His upper left hand holds a lasso pash , symbolizing the bondage of worldly attachment. His lower left hand holds a laddu, a fragrant sweet ball made of chickpea flour, which symbolizes sattva, the most refined state of pure consciousness.

The laddu also brings health and prosperity to the household. Effects of Meditation: Meditation on the tip of the nose the sense organ of the Muladhara Chakra induces awareness, freedom fr om disease, inspiration, vitality, vigor, stamina, endurance, stability, security, and lightness the power of levitation.

One achieves understanding of inner purity, softness in voice, and the power to hear inner melody. Behavioral Characteristics in the Muladhara Chakra: This chakra encompasses the planes of genesis, illusion, anger, greed, delusion, avarice, and sensuality.

The energy in the first chakra is influenced by the earth element, and the earth element is connected with the desire for security in the form of job and shelter. A person who is dominated by the Muladhara Chakra is obsessed by the desire to find security.

Like the element earth they are solid and strong, endure all kinds of hardships, and are productive. They rely primarily on their muscles, bones, and nerves, which belong to the earth element.

The use of food that is old, packaged, stale, and heavy tamasik makes them somewhat heavy and lethargic. They have no direction and need help in making decisions.

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Chakras: Energy Centers of Transformation

Just as a painting cannot be described merely fr om the standpoint of its lines, curves, or varying shades of color, even though these can be said to form its basic structure, chakras cannot be defined physiologically, or through any physical science such as neurochemistry. Chakras are centers of activity of subtle, vital force termed sukshma prana subtle prana. These centers are interrelated with the parasympathetic, sympathetic, and autonomous nervous systems. The word chakra also indicates a wheel. Chakras can be thought of as wheels of the mind that dwell in the forest of desires.

EN 10219-2 PDF

Chakras Energy Centers of Transformation Harish Johari

Includes full-color illustrations of the chakras to be used with the meditation exercises in the book and provides the tools necessary to activate these centers of transformative energy. In the ancient science of tantra, the human body is viewed as the most perfect instrument for the expression of consciousness, a perfection realized through the development of psychic centers known as chakras. Located within the cerebrospinal system, the chakras are the stage upon which the interaction between higher consciousness and desire is played out. Consequently, it is through understanding and utilizing the energies of the chakras that we ultimately reach an enlightened state of being. In Chakras, Indian scholar and tantra practitioner Harish Johari introduces the classical principles of the chakras as well as their practical application for today.

DREHBARE STERNKARTE PDF

In the ancient science of tantra, the human body is viewed as the most perfect instrument for the expression of consciousness, a perfection realized through the development of psychic centers known as chakras. Located within the cerebrospinal system, the chakras are the stage upon which the interaction between higher consciousness and desire is played out. Consequently, it is through understanding and utilizing the energies of the chakras that we ultimately reach an enlightened state of being. In Chakras, Indian scholar and tantra practitioner Harish Johari introduces the classical principles of the chakras as well as their practical application for today.

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