Now bring your attention at throat point, the point where fifth chakra or Visuddha chakra lies. This is the point of emergence of space. This space allows air, fire, water and earth in order. When you are here, you should be aware of the characteristics of the space itself. You must allow the mantra 'Ham' to arise, naturally without any induced effort. Repeat it on a continuous basis. You need to do a persistent reverberating this mantra through the apparent manifest of the empty space of the inner world. At this stage, an awareness of the Karmendriya of speech is evoked. This helps in understanding the vibration of speech in the emptiness of inner world. On the other hand, Jnanendriya of hearing is evoked to understand how the natural alignment of speech and vibration of mantra occur with the space. Color and sound are perceived and disappeared.

permanent link: How to Enlighten Anahata Chakra

The time has come when you are about to reach to the high level of chakra. Closely observe your transition as you move from Manipura Chakra to Anahata Chakra. This chakra is located in the midpoint between two breasts. Allow your attentive awareness to be well seated at this position. Now pronounce the mantra 'Yam' as always allowing the natural flow and speed. You should always keep a close attention on the feeling it generates.

At this point, you must be aware of the elements of air as it relates to the Karmendriya in relation to energy, physical body and psychological entity. Pay a close attention and experience how these elements have in relation with subtleness of Jnanendriya. Again, the perception of color and sound may differ from individual to individual.

You need to extremely aware about the transition when your attention travels from Svadhistana Chakra to Manipura Chakra. You now need to focus on naval center – the point positioned along the Sushunma Granthi or Spinal Channel. At this point, you need to arouse your attention with the mantra Ram and you need to repeat it on a continuous basis. Don’t ever try to impose anything artificially when setting up the speed and flow of the mantra. Allow the natural flow and speed.

Focus on the specific space and experience the point, no matter what the size is. Allow yourself to perceive different elements of fire and experience the subtle form of body throughout. Arouse your awareness about the Karmendriya of motion, and perceive how motion manifests its different form in energies, physical bodies, and psychological entities. Arouse your awareness about the Jnanendriya of observation and perceive the manifestation of the movement between fire and motion. Once again, the perception of color and sound may differ from person to person.

Now the time has come to put your attention towards the second chakra from the first chakra or Muladhara Chakra. At this time, you need to stay mindful at its optimum level to experience the transition. You have to feel the motion of attention along with the characteristics of the transition in relation to energy, emotion and psyche. Now allow your attention to flow without any obstacle and to discover the space of the Svadhistana Chakra or second chakra. Let your attention to find out the accurate space and to get settled down to that particular space.

You must understand that the actual location of the second chakra is positioned at the backside portion, aligned with Sushunma Kanda, or spinal chord, however, in practice we feel it in the front portion. You should allow your attention to flow naturally where it is comfortable with its natural flow. Don’t force it or don’t pretend anything over it. It will flow probably in the front area, though you need to be mindful that it is actually positioned in the back portion. Slowly, it will locate the actual space of chakra through which prana (life energy) flows upwards and downwards. In reality, Sushunma is much more delicate than the experience of chakra.

Now arouse the mantra 'Vam' to come from within and pronounce it repeatedly with its natural flow and speed. Allow your awareness to move along across the space point like water flowing upwards and downwards. Try to discover your experience with your Jnanendriya and Karmendriya. The perception of color and sound may differ from individual to individual.

Put a close attention in the area between your anus and genital. Give yourself enough time to settle down at a place in this area. Now pronounce the mantra ‘Lam’ in your own mind field, mutely. Allow it to come out at its natural speed. Now the potential output of the silent pronunciation may differ from individual to individual. While for some, it may come out on a continuous basis, for the other, it may come out 5-10 times and then pause.

If it is paused, allow it to go back to its natural rhythm once again. It may be possible that the mantra may move quickly for someone and slowly for some others. There is nothing wrong in either case. Whatever be the situation, remember not to lose your focus from the specified area. It is very, very important. No matter what the size of the space is. It may be very tiny for you, for the others, it may be wide. Concentrate on yourself. Believe in your own size and space.

Allow your mind to flow with the natural rhythm, of earth, its solidity and form. It may be possible that your mind can perceive a very little or a lot. Again, there is no wrong in either of the cases. Just allow them to come out in your mind field and be aware with it by the manifestation of karmendriya, which is elimination, and the manifestation of jnandriya, which is smell.

With a persistent practice of Muladhara Chakra Enlightenment, you will discover about indriya operation from the center of focus in connection with Pancha Bhutas. It may be possible that you may not hear or listen the color or sound of the chakra of desire.

permanent link: How to Practice Bhuta Suddhi (Purification of Five Elements)

Practically, there are wide numbers of method of the purification of five elements or Bhuta Suddhi. With the application of Seed (Beeja) Mantra, the output of chakra dhyana (meditation) or Bhuta Suddhi largely differs on the type of practice and specific concentration on particular chakra, while balancing the subtle nature of chakra through the five elements (Pancha Bhuta).

It is essential to practice some Hatha Yoga before you start practicing Bhuta Suddhi. In addition to that, it is also important to practice complete relaxation to relax you mind, body and spirit. This helps you to put higher level of attention on each chakra. Now here are the details about how to practice Bhuta Suddhi in step by step. Please wait till the next post comes out.

Chakra meditation (dhyana), also referred to as Bhuta Suddhi, is a form of meditation practiced in Yogic and Tantric system which is applied in the purification process of five elements. The five elements are known as Bhutas and the process of purification is referred to as Suddhi. While Bhutas are the manifestation of the past, the Suddhi is referred to the purification of the past. This process leads to the development of Samaskara in relation to the five elements.

At its fundamental level, one can employ the practice of chakra meditation in order to establish a balanced, concentrated or peaceful mind, but at its higher level, this practice can be employed to heighten Kundalini energy.

The five elements of Bhutas are earth (Khiti), water (Apoh), fire (Teja), air (Marut) and space (Byom). These Bhutas function in relation to the lower level of 5 chakras. These chakras are referred to as tanmatras, the subtle form of tattvas. The sixth and seventh chakras and in between states are not directly related to these five elements, so they do not specifically interact in this process of purification.

These five Bhutas align with five lower chakras as they put a correlated operative relationship with them. They are aligned with 10 Indriyas. A seed (Beeja) mantra is allotted for each element concerned. When you are practicing chakra meditation, you basically shift your attention on a progressive basis through different chakras together with the essential awareness of the characteristics of each chakra. Kindly follow the table below to get a thorough overview.

The etymological implication of dharma is to hold or that holds. Dharma holds us. We belong to dharma. The entire creation lies within the manifestation of dharma, from microcosm to macrocosm. Dharma is some governing rule that defines the Law of Nature. So when we practice dharma, it implies that we regard the Law of Nature and abide by it.

In its crudest form, dharma can be referred to as religion; however, the actual understanding of dharma has much deeper meaning. At its elaborated extent, dharma deals with righteousness. In other words, dharma is constituted with the principles of righteousness. In addition, dharma is termed as justice as well.

Dharma can be categorized under two divisions – one is called Samanya, which is for general purpose and the other one is called Visesha, which is for specific purpose. Dharma is assumed to be of different kinds such as Sanatana Dharma denoting eternal law, Samanya Dharma defining general responsibility, Visesha Dharma denoting special responsibility, Varnashrama Dharma denoting caste and order related responsibilities, Svadharma defining responsibility towards own self, Yuga Dharma defining responsibility towards age or historical phase, Kula Dharma denoting responsibility towards family, Manava Dharma defining responsibility towards mankind, Purusha Dharma denoting men duty, Stri Dharma defining women duty, Raja Dharma referring king duty, Praja Dharma denoting responsibility of subjects, Prabitri Dharma defining responsibility towards materialistic life and Nribitri Dharma referring responsibility towards non-materialistic life.

permanent link: History of Yoga

Now-a-days, we find many people talking about yoga and yogic postures, but not many of them really know about the rich history of yoga. They only limit their thinking with a belief that yoga is nothing but a mere exercise and really nothing to do with a systematic understanding. Yoga is a way to move towards spiritual destination. Yoga aids us in a 3-fold pattern. It improves our physical health, mental health and spiritual health.

Although there are a wide numbers of controversies concerning the accurate time period of evolution of yogic philosophy, the history of yoga primarily evolves around 4000-8000 years back to the current time. Except only a few disagree, but most of the researchers claim that Indus Valley civilization is the birth place of yoga. Originated as an integral segment of Hindu Philosophy, the discussion of yoga was found in Jain and Buddhist scriptures in later times followed by a considerable adaptation into materialistic life in the shade of modern coloring.

Needless to say but the application of yoga still stands straight even today. In this post, we will understand yoga as it was constituted in different time line.

Pre-Vedic Phase (ca. 6000BCE-3000BCE) & Vedic Phase (ca. 2000BCE-1500BCE)

While some researchers sincerely believe that the actual origin of yoga was rooted into Vedic age, some strongly believe that it has some more ancient roots, that is, pre-Vedic phase. Pre-Vedic phase implies that the actual origin of yoga was untouched by Aryans as explained by Vedic shastras. In truth, the advocators of this hypothesis emphasize on the pre-Vedic scriptures in support of their claim.

On the other hand, several researchers such as David Frawley disagree with this fact that yoga has any pre-Vedic root, rather he claimed that Vedic shastras had been illustrated with a proven fact of the Vedic root for yoga's existence. The later group of people believes that the history of yoga began not before than 4000 years back and this group of researchers puts a special emphasis over Rig Veda to trace back to the evolvement of yogic cultures and practices.

Upanishadic Phase (ca. 800-100BCE)

The clear picture of yogic culture and yogic practices took their appropriate shape during the age of Upanishada. As described in Maitrayaniya Upanishad, developed between ca. 200BCE and 300BCE, Yoga of that time characteristically refers to Shadanga, sub-divided under six correlated but distinctive segments – Pranayama (deep breathing), Pratyahara (reticence of sensory organs), Dharana (center of attention), Dhyana (meditation, Tarka (argumentative investigation) and Samadhi (blissful state).

As illustrated in the Katha Upanishad, the development of yogic practices largely relies on the combination of five tools of wisdom in relation to the mind control and intellectual attainment of the Supreme State of Consciousness. Throughout the time-line of history of yoga, the practice of yoga makes it certain that the controlling the senses is directed towards the understanding of the law of nature with a deep understanding of the universal force.

The Classical Phase (cs. 200CE): Patanjali Yoga Sutras

In the Patanjali Yoga Sutras, the manifestation of yogic cultures and yogic practices is primarily included in the form of Raja Yoga. The codification of Patanjali Yoga Sutras was happened between 2nd and 3rd century BC, when the implementation of 8 disciplines had been noticed. During this time period, it gave birth of Ashtanga yoga as an intrinsic manifestation of mind soothing in relation to alignment with the infinite force of nature power.

The idea or manifestation of these 8 disciplines was not limited to the understanding of the rigid ethical principles illustrated in Bhagavad-Gita, but it extended with an addition of detailed principles of Raja yoga. In the western culture, Hatha yoga is one of the most appreciated forms of yoga, which was advocated by Swami Swatamarama around 15th century, India.

Yoga in Modern Days

During early 20th century, yogic practices and yogic cultures took a new shape, a concept quite uncommon to the traditional history of yoga. Practically, traditional yogic practice had a strong cultural and social influence which does not have any similarity with the current tradition. The traditional way demands a life long devotion with a higher level spiritual understanding along with authoritarian sacrifices, which may seem to be impossible in the current scenario, especially such a materialistic world. This is why modern day yoga practices require holistic approach in order to strengthen physical and mental health.