Chakras: Energy centers
We offer a few fragments of the latest book by Swami Nishchalananda Saraswati: Insight into Reality: The Tantric Teachings of the Vignana Bhairava Tantra (the understanding of reality: Vignana Bhairava Tantra Tantric teachings)), Mandala Yoga Ashram, Wales (UK). Translation of Swamini Radhananda Saraswati (Eva Espeita).
An important aspect of Tantra, including the Kashmir Shaivism, is the paradigm of the chakras. The Sanskrit word chakra It means "wheel", "circle" or "Vortex". These are centres that symbolize the specific patterns of each individual. They relate to the functions of individual bodies, emotional responses and States of mind. The chakras, therefore, embrace the full spectrum of human experience.
Through Yoga, Tantra, or other systems, we are becoming aware of underlying energy in our body, what it means to perceive the chakras. We experience more intense States of consciousness. This brings about enormous changes in our understanding, perception and behavior, which are indications of the individual evolutionary process.
The six upper chakras are called the "six spinal chakras" because they are located along the spine. At the physical level, they relate to specific organs, nervous plexuses, and endocrine glands. These are: Muladhara (perineal area), Swadhisthana area (coccigea) Manipura (belly area), Anahata (chest area), Vishuddhi (cervical area) and Ajna (Centre of the skull).
In addition the four "minor" chakras, which are not minor in any sense, but rather there are aspects of the spinal chakras that are associated, that would be: Ananda Kanda (associated with Anahata chakra and behind the sternum), Lalana chakra (associated with Vishuddhi chakra at the height of the high palate), Brumadhya and Guruchakra (in between the eyebrows and between the center of the skull and Crown respectively and both associated with Ajna chakra).
Two other centres which are even more subtle than these ten chakras, which are known Bindu and Sahasrara chakra, both located at the top of the head.
Mule (root) Adhara (place), the root Center, represents the physical basis of our existence. It is related to ensure our survival through the food and shelter.
When this chakra is functioning properly we feel in harmony with our physical environment and are able to work with our body as a platform to express the potential projecting from the other centers.
SwA (our) Adhisthana (purple) represents the energy level that are our subconscious realm with the conscious. When this chakra is awakening, the hidden aspects of our personality begin to develop.
It is the center of the sense of pleasure, whether through sex, food or drink. When you are harmonised we are able to live happily.
Mani (jewel) Pure (City) is so called because each human being can be compared with a city with its multiple activities that
at the same time they can take place. Every human being has an enormous potential that can be compared to a bright jewel. This chakra is the power of the human being. It is the center of vitality and generates the energy that animates every action and thought.
When this chakra is functioning properly, one is able to act effectively in the world with abundant energy and willpower.
Anahata (without vibration, intact) representing if Centre through which the primary pulse of creation is manifested itself in each individual. It is the chakra that we discover and express deep love and compassion.
It is the center of gravity in which the physical and spiritual aspects of our existence are integrated.
Kanda (root) Ananda (bliss). Represents the grace, love and individual devotion while the Anahata represents this but coming from a higher source; It is a fusion between the "ascent" or aspiration of the practitioner and the "descent" or transformative experience from consciousness.
Vishuddhi (purification) symbolizes the level of purification in every possible way. We understand that the quality of our life depends on a healthy body, harmonious emotions and a clear mind.
When the mind goes clean and calming, appears the feeling of spaciousness. This allows us to communicate with others in a much more efficient way.
From this Center, we understand that our essential or spiritual nature always remains unaffected to any external situation.
Lala (saliva or nectar in this case) symbolizes the reserve of the nectar. Connected with Vishuddhi, is considered the seat of the amrita (nectar or energy) that descends from Bindu. Symbolizes happiness, peace, and happiness that occurs when Visuddhi chakra is activated.
Aya (command) is from where we receive as own intuition guide of our essential being. Wake up this Center is access to vision, intuition, understanding, in short, to consciousness.
Aya runs all the centres. In it, all opposites are integrated into a vision of ourselves and of the universe.
Bhru (eyebrows) adhya (Centre), between the eyebrows, is symbolized as an eye, indicating the element of contemplation and intuitive understanding.
It is an aspect of Aya chakra. It is the subtle Center through which the Guru (master internal or external) communicates with the disciple or
Bindu (dot) is the origin from which our individual consciousness is connected with the Universal consciousness.
A chakra may not be considered. It has a deep mathematical, scientific and mystical meaning. The word bindu also means
"separation"; in this case of the individual beginning from the non-dual whole of existence that manifests all the Cosmos. It is a reflection of the quantum vacuum.
Bindu can be the manifest aspect of Sahasrara, the Crown, which remains immanifested.
Sahasrara (a thousand) actually implies infinity. Refers to enlightenment and perfection. The source of all revelation, ineffable, beyond any description.
Energy in Muladhara chakra at the base of the column is called Kundalini, Shakti, Shiva, consciousness, lies
symbolically in Sahasrara. These are the two poles that we make: the appearance of the material and the spiritual aspect of our being.
In short, consciousness is the Foundation of our existence.
Translation and adaptation: Swamini Radhananda Saraswati (Eva Espeita)