Teaching 2: “THE SUSHUMN”
Teaching 3: “ADHARÂ-CHAKRA”
Teaching 6: “MANIPURA”
Teaching 7: “ANÂHATA”
Teaching 8: “VISHUDDA
Teaching 9: “ÂJNÀ”
Teaching 10: “SAHASRÂRA”
Teaching 11 “NIRVANA-SHAKTI”
Teaching 12: “NITYANANDA”
Teaching 13: “SHUDAHA SATTVA”


The energetic power of the Universe is the source of the seven cosmic ethers, which are one in power and seven in motion, and are called the Seven Cosmic Rays.
The energy of these seven rays in man, and their power, will be explained now.
Hindu ascetics devoted especial attention to the development of this strength in man, and have left examples by writing, and texts confirming their experience.
Next we will comment one of the most outstanding of these texts: the Zatachakra Nirupana, which also is called Shatchakra Nirupana.
The word “Nirupana” means “deep study”: “Zata”, place, and “Chakra”, wheel. As a whole: the study of wheels in motion, and their location.
This precious document of Hindu spiritual knowledge consists of fifty-one verses, and one preliminary verse.

Preliminary Verse

“Now I speak, from the first bud of the asceticism plant: from the complete realization of God; which must be achieved according to exercises and going successively and orderly through six wheels.”


It has a characteristic and especial meaning; that is, it is time; he could not make it earlier; just now the disciple is in a position to receive the teaching and the Master can speak because his divine realization has culminated.

According to the text it is not the Guru that speaks, but the Self does, the Liberated Being, the one who has reached the top realization, identification with the Spirit, and ending of the Path; the one who knows that this time is propitious to speak.

It does not speak about the highest end, the total realization; it speaks of the beginning, the first bud; that is to say, that from the beginning, the soul that stood up in the Path, takes part in the Divine Union.

The plant of Yoga indicates that the ascetic way is not something whimsical, or disordered, or made abruptly, but that can be compared with a plant in which first must be a seed with inner inclination and propitious ground. This plant will gradually and slowly grow, but it will grow indeed.

As soon as the soul in ascetic motion has been driven, realization is sure.

The divine realization has to be achieved with Tantric exercises set up in the Laya Karma Yoga, and through certain planned work, with evolutionary stages, and methodically.
The divine realization does not admit definitions, but exists indeed.
This is a process that does not admit jumps; the being must know successively and in order the movements of the cosmic being, which exist in him.

The six centers of power, or chakras, are nothing more than the expression of only one cosmic ether; but the latter must be partially achieved through six stages, with six forms, and through six centers.
Hindu texts name just six centers of power, or chakras, leaving aside the coronary center, or Sahasrâra, since they take it as the synthesis of the other centers.


Teaching 2: “THE SUSHUMN”

Verse 1

“On the space that is out of the spine, there are two nervous cords of the Great Sympathetic, placed to right and left.
The spinal medulla, or spinal nerve, is in the middle, and its substance is the union of the three qualities. So, this substance is derived from the moonMoon, from the Sun and from the fire, and formed by them. Its body, a chain of red flowers, extends from the middle of the coccygeal plexus to head or rachial bulb; and inside the shining stick, it extends from phallus to head.”


The text calls symbolically the spine “Mount Meru”, and means that the one who by his own will succeeds in ascending the cosmic ether to the brain, has achieved the true union with God.
The Master of the Teachings would not die: he went to the Mount Meru and became a God, a myth. To transmute the cosmic ether is to transform a human being into a divine and lasting being.
While certain commentaries say that when kundalini coils herself as it goes up through the spine, here it is said that this does not occur in the spine but outside it where kundalini ascends and descends, to right and left respectively, through two cords. Hindus call this movement on the said cords Shiras; one is Shashî and the other, Mihira.
Hindus call the spine and its channels Sushumnâ. The Nadîsushumnâ is just the medulla or spinal nerve. In Sushumnâ is the cosmic ether; and this substance includes three aspects: material, energetic and spiritual. Hindus call these three aspects of cosmic substance the three Gunas. They are: Sattva, Rajas and Tamas.
Sattva is mind, balance, and understanding.
Rajas is energy, movement, and passion.
Tamas is matter, heaviness, and inertia.
This substance is derived from the moonMoon, the Sun and the fire: from the moonMoon, in its feminine aspect; from the Sun in its male aspect; and from the fire in its neuter aspect.
Sushumnâ is the body, which keeps this substance that the text calls poetically chain of red flowers, or Dhustura.
In Sushumnâ there is a kind of tube, which keeps the divine substance, and extends from the middle of Kanda, which is the coccygeal plexus, to the head. And in this tube there is another subtler tube, which is the shining stick, or Vajrâ, extending from the phallus, or Medhra, to the head.
Many and diverse Eastern texts dealing with the cosmic power stored in the human body are not quite explicit to determine exactly in what area these powers stay.
In the center of the coccygeal area is the triangle in which the big power of the universal ether rests. The Mother of the Creation has Her seat there, and the blinking of Her eyes give life to beings. If She waked up totally, the power of man, his control over elements and sidereal forces, would be tremendous.
When the cosmic ether acquires strength or, rather, finds free way to ascend through the spine, it goes up by the right coiling itself in the nerves of the Great Sympathetic; it settles first in the navel, later n the heart, and finally in the brain. The upward movement is positive or solar, creative; the movement of stabilization is neuter or of fire; and the downward movement is negative, lunar or passive.
In divine beings, the seat of the cosmic ether is constantly in the brain. Beings with high spiritual evolution have it in the heart, and it does not go down from there. In ordinary beings, although the power goes up to the brain, later goes down again slowly to the holy chamber, or coccygeal area.
In all beings, with stronger or weaker momentum, kundalini ascends through the sympathetic cords (nerves) to keep the life in one’s system. But the cosmic ether ascends not only through the sympathetic cords (nerves); also it has other ways already traced, but not used ordinarily.
The second way is in the spine and coils itself around the shining stick, or Vajrâ, giving to those beings that are able to use it, an extraordinary mental and psychic power.
The third way is in the Brahmanadhi, or channel of God; this way gives ecstasy and spiritual gift.
The movement of the ether is closely related to respiration.
When the ether ascends, you breathe by the right nasal cavity, and when descends, you di by the left nasal cavity. Your respiration marks the rhythm to the movement of the cosmic ether.

Verse 2

She the Goddess of the Cosmic Substance is in the shining stick. She is lustrous, with the luster of the Highest Being, the Om, and ascetics can reach Him through ascetic practice.
She is the Goddess of the Cosmic Substance, who is flexible like cobweb and enters every center in the spine, and is pure intelligence.
She the Goddess of the Cosmic Substance is beautiful by virtue of these centers that are tied over Her.
The channel through which the pure Spirit of God goes is in Her; this channel extends from the orifice in the mouth of the phallus to the place beyond head, where the Greater Divinity abides”.


Before any explanation of the text, we need to know several names and concepts of the Hindu about the cosmic ether stored in the human body.
The cosmic ether is the power of the Divine Spirit in motion; it is its creative power that has in the human being diverse expressions emanated from this only and unique root.
Also the cosmic ether is called Chitrinî by the Hindu, especially in connection with its image as cosmic material substance.
Also the cosmic ether is called Âdiveva (Greater Divinity) by the Hindu, in connection with the cosmic substance in state of the highest vibration, whose seat is in the brain.
Also the cosmic ether is called Kundalini by the Hindu, and it is the energetic aspect of the cosmic substance whose seat is in the coccygeal plexus. Chitrinî, the cosmic substance stored in the human being, is carefully confined in a channel whose name is Vajrâ.
The cosmic substance is always mind, energy and matter; but its prevailing aspect is that of creation of forms.
As this divine substance fills up entirely the spine, permits the individual being to stand up. But of course this divine substance cannot be detached from the primordial cause, from the Divine Spirit; this is why She, Chitrinî, receives Her beauty, strength and life from the Highest Being with luster of Pradana.
When one says that Yogis can reach Him through Yoga, this means that the true liberation for the achievement of God can be obtained with methodical control of matter and possession of cosmic substance. .
She Chitrinî is flexible like cobweb, the verse says, and permeatesnetrates all centers. Flexibility indicates movement, and movement of cosmic substance confined in the spine, is the work of the energetic power or Kundalini.
Also here it is said that She is pure intelligence because Her purpose is to vibrate and eventually achieve a pure mental state: Âdiveva.
Âdiveva, Chitrinî and Kundalini are three different and at the same time equal forms; they work differently one from the other, but are inseparable; they are three independent emanations and only one essence in their fundamental cause.
As we said, Chitrinî manifests Herself in the matter; this is why Her beauty is the form. She is beautiful by virtue of these lotuses tied over Her.
The purpose of waking up the cosmic power of man is to find God in mental ecstasy given by Âdiveva; you achieve this with the rhythmic movement of inner energy, Kundalini, acting over Chitrinî.
While this movement is taking place in man, the outer manifestations are of multiple forms, varied powers and different expressions.
The Brahmanadi is in Chitrinî; Brahmanadi is the channel of God, extended from the mouth of Hara, an image of the phallus of Siva, the perfect man made God, to the place beyond the head, seat of Âdiveva, the Greater Divinity. It is this channel crossed the vivifying Spirit that is behind every manifested aspect.
The power of the cosmic substance stored in man, from coccygeal plexus to coronary plexus, acquires life constantly through the cosmic power penetrating continuously into the body from outside. This power, coming from outside, circulates through the Brahmanadi, and this means that it is a power infinitely subtle; an almost divine vibration, breath of God.

Verse 3

She the Goddess of the Cosmic Substance is beautiful like a lightening chain, thin like a lotus fiber, and shines in the minds of sages.
She is extremely flexible; and it is she who wakes up pure knowledge, incorporation of all happiness, whose true nature is pure consciousness.
The Secret Passage shines on Her mouth: this place is the entrance to the region sprinkled with ambrosia and called Knot, and also Mouth of the Spine.”


The text says that Chitrinî is beautiful like a lightening chain, and this indicates clearly that, if the cosmic substance is scattered throughout the spine, each emotion produces a different vibratory tonality.
She is thin like a lotus fiber because is as subtle as energy itself that makes Her vibrate as such and eventually shines in the mind of sages, or rather, transforms Herself into Âdiveva.
The text says that She wakes up pure knowledge; so once again it states that there is no essential difference among diverse aspects of the cosmic substance, since these unite one another.
The highest happiness as the result of the awakening of Kundalini in the brain is called Incorporation, which is Union; and of this Incorporation or Union, the pure consciousness, or fusion of the soul with God, is born. The union of two that are essentially equal, but seemingly different elements, Chitrinî and Âdiveva, which give the highest ecstasy through their unification, is called Shudda-bodha-svabhâva by the Hindu, which means: Divine Food, Heavenly Bread, Holy Communion, Convivium, or Eucharist.
The text gives further confirmation of Chitrinî as only one with Kundalini and Âdiveva by saying that when Chitrinî reaches the brain, she becomes pure consciousness and pure happiness, and at once adds that the Brahma-dvara, which is the passage between genital organs and the spine, shines on her mouth, in Chitrinî, and that this place is the entrance to the divine region.
Knot is the passage between the coccygeal plexus and spine, and also is called Mouth of Sushumnâ.
The text tells constantly that the Cosmic Substance is always the same, although with diverse vibrations and that She is always from the mouth of Sushumnâ to Âdiveva.

Teaching 3: “ADHÂRÂ-CHAKRA”

Verse 4

“Now we reach the Fundamental Center. It is by the mouth of the Spine, and located under genital organs and over anus. It has four red petals. Its head or mouth hangs downward. Over these petals, there are four letters from Va to Sa, of shining golden color.”


The Fundamental Center is called Adhârâ-lotus or Muladharâ-chakra by the Hindu. Muladharâ means root, beginning.
Adhârâ means absolute principle. Also it means extremity of the spine.
Obviously this center is mainly in contact with generation organs because its place is under genital organs and over the anus.
When the text says, according to the Hindu, that this center has four red petals, the reference is to the gland, and when they say that the mouth hangs downward, the reference is to the phallus relaxed.
The four letters, Va, Sha, Sha and Sa, which are over the four petals, mean that this is the center that gives transmutable energy, because the number four is symbol of material power, and the vocalization of these letters is the energy of this power.

Verse 5

“The square region of the element Earth is on this center, and Earth is surrounded by eightfour shining spears. Its color is shining yellow, and beautiful like a lightening, and also like the Seed of the earthly element, which is inside, in the center.”


The source of every physical atom is in this center, because Prithivî, the earthly element, settles here. The color of this element is yellow, and its form is square, because its vibration is slow and heavy.
The Hindu call the Earth Bhumi; the Fundamental Center or Muladharâ of Earth, Chakra Adharâ-Bhumi; the earthly element Prithivî and the Seed of the earthly element, Bìja of Dharâ. The Hindu also call the Seed of the earthly element Indra, God of Earth, because usually they use these figures and give a material and divine character to fundamental powers.
Those eight shining spears around the region of Prithivî indicate the slow vibration emitted by this center and its condensing function of matter.
This center never rests completely because otherwise life is non-existent. It rests when emits just necessary power to keep material life, power of the Great Element ascending through sympathetic cords (nerves).
It moves positively or negatively when produces supplementary power and not only necessary power for material life, that is, when there is overproduction of energy.

Verse 6

“The seed of the element Earth, adorned with four arms and located over the King of the Elephants, carries on its lap the Boy-Creator, resplendent as the young sun, with four lustrous arms, and the ornament of his face is fourfold.”


You will see always that all attributes of this center, and even those of its elements, are fourfold.
Indispensably one element also has to gather in itself the rest of elements; so, the Seed of the element Earth, Bîja of Dharâ Prithivî, is seated on the King of the Elephants, Airâvata, cloud, water, air. The text presents the materialized image of the Seed of the earthly element as a woman seated on a cloud, Airâvata, carrying on her arms a little infant, like images of the Madonna.
The Boy-Creator is fruit of the Seed of the earthly element; he is the beginning or first pattern of physical life and represents its fullness, since he shines like a young sun. He has four lustrous arms; they are four because represent his gradual descent to matter, and he is lustrous because does not lose his condition of fundamental element; he has life for manifesting himself in life and making his own life by means of life.
The four phases of the lotus are represented in the human body by genital secretion, which is fundamentally fourfold: 1) male secretion, called testosterone, whose action is on the sexual formation, over the testicle, et cetera. 2) Prostatic liquor, contributing to the male hormone. 3) Ovarian element, foliculin, which is the feminine hormone par excellence. 4) Lutein that influences the gestation development.
These four elements are united, not separate: female and male hormones co-exist in both sexes with especial respective proportions.

Verse 7

“Here the so-called Goddess Dâkini abides; her four arms shine beautifully, and her eyes are of shining red color. She is resplendent like the luster of many suns arising at the same time; She is the revelation bearer of the ever pure intelligence.”


Devî Dâkini is the part of Chitrinî responding to the vibration of Muladharâ. Of course, she is thus because of here four arms, and her response is to a material vibration.
The color of her eyes is shining red because they have passion, life.
Chitrinî tends always to unite with Âdiveva, to be the revelation bearer, and to arrive at her destination.
During the ascent of Kundalini, through which Chitrinî vibrates, sited on the spine, the soul is tempted to stay on diverse chambers or centers and enjoy different magical illusions that it finds there. This is why since the beginning the student is warned in the sense that the cosmic ether is always bearer of pure intelligence, in whatever aspect this cosmic ether manifests itself.


Verse 8

“Near the mouth of the tube called the Stick, on the pericarp of the fundamental plexus, the luminous and soft triangle is constantly shining like a lightening, which is the desire, also known as the God of three forms. Always and everywhere it is the outpour of the loving God, whose redness is deeper than scarlet pink. He is the Lord of the Beings and shines like ten million Suns.”


All those who have described the Muladharâ-chakra stated that the Secret Chamber is in Muladharâ itself. On the other hand, the text says that the Chamber is out of the Fundamental Center, and it is thus indeed. It is something out of the store, but so close and united to it, as if there were one button on the surface of the store, and this button would be the Secret Chamber.
This is why the verse says that the Secret Chamber is in the pericarp, that is, out of the Fundamental Plexus.
In Sanskrit, the triangular place for storing the cosmic ether is called Kâma-rûpa, which means place on which wishes and all manifestations of life are born.
In Sanskrit, Traipura is the cosmic ether stored in the Secret Chamber.
The cosmic ether is presented in the Secret Chamber surrounded by a gas; this gas is called Vayu-Kandarpa, which means air or outpours of the God of Love, or Cupido; but is actually a symbol of the Spirit, which is the Divine Love sustaining life. If there is no Spirit, nothing can exist. The text says with clarity that here it is the Spirit in its creative aspect, since it is called Lord of Beings.
Kandarpa flower, which is Bandhujîva, is called Pentapueles phoenicea, and its color is red, symbol of love.
Once again, loves is the beginning and end of the Path.

Verse 9

“In the triangle it is the One Who reproduces himself, with his form of a phallus; he is beautiful like molten gold, with his head downward. He is revealed through knowledge and meditation, and has the form and color of a new leaf.
His beauty enchants like new beams of the lightening and Full Moon. The God that inhabits happily here, like the head of a phallus, takes the form of a vortex.”


The cosmic ether of the triangle, Traipura, is mind, energy and matter.
These three qualities, substance of the Spirit, which are inseparable and clearly separate one from another, become eternal and invariable like the Spirit itself, and co-existent with Him. If you give superiority to one in detriment of the other, you deny its unique and fundamental essence.
But, on the physical plane, matter prevails in the triangle where the cosmic substance of man is; this substance undergoes a continuous becoming and takes form in the universe. This is why here the One Who reproduces himself has the form of a material phallus. He reproduces himself by virtue of the high purity in its original state.
In the physical word, matter is over and above manifested.
The text says “beautiful like molten gold” by symbolizing gold of the mind, because matter always co-exists with the energy and mind. But its head goes downward, aims at the slow vibration, at coagulation, condensation of forms and material aspects.
He is revealed through knowledge and meditation, because the original matter is of the same nature of the mind and energy, and fundamentally divine manifestation of the Eternal Spirit.
The verse states, “The God that inhabits happily here, like the head of the phallus, forms a vortex.” Head of phallus, coagulation and material form, –it is a point from which you return or start coming back to another subtler point; from there you acquire momentum again so that this form, created by matter, acquires more vigor and becomes mental.

Verse 10

“Sleeping and coiled, thin like a fiber of lotus stem, the Goddess shines over the phallus. She is the woman that bewilders the world. She surrounds the phallus three and a half times by covering softly the mouth or orifice of the passage between the genital organs and spine with her own shining form like the spire of a shell and like that of a serpent, and her luster is that of the strong blaze of a young and strong lightening. Her sweet whispering is like the confused buzz of bee swarms that are mad with love.”


Swayambhu Linga is the cosmic phallus confined in the Sacred Triangle of each human being, and is the potential expression of creative power of man. According to the text, the sleeping Kundalini shines over it; she is the cosmic substance in its energetic aspect.
The cosmic substance shines behind its material form in Traipura, by condensing itself constantly and eventually being transformed into the phallus that is in its center. The cosmic-matter substance is animated by the cosmic-energy substance and by the cosmic-mind substance.
She is the woman bewildering the world because it is energy leading the expression of the mind to shine in life.
“Covering softly the mouth or orifice of the passage between the genital organs and spine with her own...”: this indicates that the movement of the cosmic-energy substance is the necessary stopcock to put the light on. Its movement lets pass the potential substance so that the latter can become active substance and expand outside.
She surrounds three and one half times Shiva, the phallus, since her movement opens not only the door to pleasure and human generation, but also gives way to energy regenerating vital, psychic, mental and spiritual powers.
When the Verse says, “Her sweet whispering is like the confused buzz of bee swarms”, it symbolizes that the life, revealed by the sound, is in the sleeping Kundalini.

Verse 11

“The sleeping Goddess produces melodious poems and compositions of any other kind in prose and verse, on diverse languages. It is the one who preserves all beings of the world through breath-in and breath-out, and shines in the cavity of the coccygeal root like a chain of shining lights.”


Kundalini sleeps; she wakes up to ascend by following two ways, that of Vajrâ and that of Brahmanadi, in order to give higher powers. But even thus, although Kundalini seems to be sleeping, she keeps life, according to the Verse “she produces melodious poems”. The text calls these melodies Bandha, because in Sanskrit Bandha means a Hindu literary form whose verse is like a diagram or square.
She produces compositions in prose and verse in all languages, because creative or generative love is a gift to men of any country, race or category. The text call these diverse poetical expressions Bhedakrama or Atibhedakrama, or in ordinary Sanskrit, Sanskrita y Prâkita.
The power of the sleeping Kundalini keeps the physical breath by ascending through the sympathetic cords (nerves) and sustaining the breath-in and breath-out movement of one’s lungs.
She does not move, but radiates her vibration from Muladharâ.

Verse 12

“The Domineering Lady, the Queen of the Ladies, the awakener of Eternal Knowledge reigns supreme in the gland. She is the omnipotent Goddess, wonderfully fit for creating and subtler than the most subtle aspect. She is receptacle of the continuous ambrosia stream flowing from the Eternal Happiness. The whole Universe and this Boiler are illuminated by Her brightness.”


Parâ, the Great Lady, the Queen of Ladies is the Cosmic Ether vivified by the Divine Spirit. Taken as the aspect that animates all elements, she is called Kalâ.
She is wonderfully fit for creating, because the root of the being comes from the Spirit. And she is subtler than the subtlest aspect because is imponderable.
The whole Universe, Brahmânda, Cosmic Egg, the Universal Spirit, vivifies the Soul of the Cosmos, the Great Boiler Katâtha, from which the Whole Life flows; and this Boiler, Soul of the Cosmos, shines with the Vivifying Light of its own light.
The Void, through which the sperm leaks, is in the gland. One could say that in the Light of the urethra there is an ideal and quite subtle duct that is empty; and the sperm acquires capacity and dimension to give life when passes through this duct.

Verse 13

“A man becomes Lord of the Word and King among men and Adept in every kind of knowledge by meditating thus about Her, Who is the Queen of Goddesses. He becomes free of all diseases, and his innermost Spirit rejoices. He is purely ready and serves main Gods by virtue of his profound and musical words.”


“Lord of the Word” refers to the Gospel sentence “Et Verbum caro factum est”, “the Word was made flesh”. Mental wishes materialize immediately after the command of the Initiate, and become an objective reality.
The one who has self-regeneration power is a King among men. It is a man the one who is born, lives and dies; but the King among men has overcome ordinary phases and regenerates himself by keeping his strength, life and youth.
“Adept in any kind of knowledge” refers to the power of the Initiate to acquire natural knowledge. By developing the Fundamental Center, he contacts the Earthly Fundamental Center, which gives him certain characteristic vibration permitting him to know how natural currents are, and which physical law they respond to.
“He becomes free of all diseases”. The being is made of powers as a whole. When astral powers are in tune with material powers, they result in a physical body. But these higher vibrations of the being usually are not in tune with lower vibrations after consuming energies of the vibratory note emitted by them with that determined purpose; thence the existence of diseases. But the one who controls the Earthly Fundamental Center knows how to keep in tune higher life and lower life, and eliminates diseases.
When mind and matter are perfectly in tune, the spirit takes part in this pleasure; this is why the text says, “Spirit rejoices”.
Main Devas are Brahma, Vishnû and Shiva: mind, energy and matter, or rather, harmony.


Verse 14

.“There is other Wheel sited in the spine, in the root of genital organs, with a beautiful vermilion color. The Sacred Letters are on its petals with the superposed Sign, with the shining color of a lightening.”


The Shatchakra Nirupana places the Svâdhishthanâ in the root of the spine, between the anus and genital organs; but Westerners locate it in the spleen and assign it power of assimilation and distribution of solar beams in the human system. As for its effects, some Hindus take this wheel as supplementary to the Sacred Wheel.
More exactly, the Control Wheel has its seat in the physical body over genital organs, at the pubis area, and filaments start from there, go up as a bifurcated branch to spleen and liver, and later unite in the spleen plexus and manifest themselves on the astral as a wheel of changing colors.
According to the text, it has a beautiful vermilion color, because the astral color of this wheel is like that when is at rest. It has six petals, and the Purandara is written on each one of them: they are characteristic letters of this wheel. These letters are as follows: Ba and Bha, Ma and Ya, Ra and La.
The Bindu, or Holy Sign, or a point over each letter of the Purandara, symbolizes the divine statement of these letters; it means that throughout centuries, sages and ascetics who have uttered it properly, have succeeded in realizing with them the powers of this center and have attributed them certain divine source in the wake of their extraordinary efficacy.

Verse 15

“It is in this Wheel that there is the white, shining and watery region of the God of the Water Element with form of a crescent Moon; and there in, seated on a holy crocodile, there is the stainless and white Symbol of the
water, like the Moon in autumn.”


Varuna, God of the Water, watches over this wheel because the essential part of this center is water, whatever liquid. It is delimited by two quarters of the Moon, and forms a Crescent Moon.
The seed of the letter V, Vam, a synonym for Apas, water, is sited over the crocodile or Makara, which is located on the lowest part of the Crescent Moon, like a higher guardian willing to impede the lower powers to enter the higher place of Humanity. In Sanskrit, it is said Bìja-vam, seed of the element water.
It is stainless and white like the autumn Moon, because the element water, symbol of cosmic power, is of immaculate, or potential, purity.
Autumn Moon means that not only you find there the control of all powers, but also the control of influences from the past of the being, since Moon and autumn are an image of the past or ancestral destiny of the being.

Verse 16

“Oh God, You vanish fear; You abide at the Control Wheel; You are pride of the early youth; You whose luminous blue body is beautiful to behold; You wear yellow attires, and have two arms and two suits: bodily and divine! Protect us!”


The God that dissipates fear and abides at the Control Wheel is Vishnû behind his characteristic form of May Hari.
In this verse the author of the Shatchakra Nirupana uses a different syntax from all the rest.. His verse is like a prayer or invocation, and suggests extreme care and circumspection as for knowledge and use of this wheel. This center can be properly used only by a man identified with the God May Hari, and the one who overcame fear is protected by Him.
May Hari is pride of the early youth because courage is a virtue of the young, and they admire exceedingly a brave man.
His body is luminous blue like the sky, like the infiniteness, because this wheel reflects in itself the whole Cosmos, the whole power of the Universe. But this bluish skin –image of a controlled Cosmos– has a yellow suit; the disciple has to possess the fearlessness of a brave young man, and the wisdom and prudence of an old man; the yellow suit is an emblem of wisdom and prudence. The four arms denote the same thing: they are like four cardinal points, like a lever, for a proper use and control of universal powers.
Besides his yellow attires, the God has the Shrî Vasta, bodily suit, and the Kaustubha, divine suit. Neither a very materialistic person nor a very spiritual individual can control this center that can be controlled by the one who is able to reconcile the material and the divine, and to make of the matter, mind, and of the mind, matter.

Verse 17

“It is at this Wheel that the Goddess Rakini always abides. Her color is that of a blue lotus; her arms carrying various weapons enhance her bodily beauty. She wears heavenly attires and adornments, and exalts her mind by drinking ambrosia.”


Rakini, Goddess of this lotus, is the image of the Eternal Femininity, overcoming lower powers. It is the Madonna with her crown of stars, covered by a blue robe, and treading on the head of the serpent. Her arms, which are weapons, denote fit power and strength for controlling and dominating diverse elements.
The heavenly adornments denote that right intentions and ever-conscious mind of the Eternal are indispensable to control and overcome fear.
This Goddess even can drink ambrosia; every desire and pleasure can come near Her because She knows, like a disciple that has controlled this center, how to transform all things into primordial substance, and how to obtain from anything an element to exalt his mind.
According to ancient texts, a person intensely concentrated on this lotus transforms the color of his skin that becomes bluish. Modern science has proved this, since this center acts on suprarenal glands, which secrete corticosterone, an element that controls skin pigmentation and nervous vigor. An overabundant secretion produces a bluish color, such as in Addison disease.
So, seemingly any suprarenal glands disease is produced by nervous troubles; for instance, fear, that is hostile to this center, causes all these diseases.
The individual being goes out and enters the astral world at will, and also when he is sleeping, through this Control Wheel when the latter is strongly and properly handled. Every cosmic power and constructive-destructive elements penetrate through this Control Wheel, and overabundant or negative elements are eliminated through it when the individual is sleeping. It is the control of the whole system of man that keeps in tune both the physical and astral, and its power is of contraction like a diaphragm.
This is the center of personal control; the individual being confines his being in himself or is open to life through this center.

Verse 18

“The one who meditates on the immaculate Control Wheel is immediately liberated from all enemies, such as formless passions, and so on. He is able to become a Lord among ascetics, and is like the Sun illuminating the thick shadow of ignorance. He is fluent, as for prose and poetry, by means of well-reasoned speeches, and his precious word is like nectar.”


A brave man has no external enemies; but the one who meditates rightly on this center knows that these enemies are not only external, but also, and mainly, internal.
According to the text, those main internal enemies that he overcomes are Ahamkâra, which are six forms tying a man to terrestrial miseries and impeding him to achieve the divine life. These miseries are: selfishness, individuality, egotism, personality, egoentia and beginning-consciousness-will.

Teaching 6: “MANIPURA”

Verse 19

“The shining Wheel of Ten Petals, with the color of storm clouds, is over the Control Wheel. In it, the Solar Wheel, there are letters from Da to Pha, their color is of a blue lotus, and with the point and sound sign over them. Meditate there about the region of Fire, of triangular form and shining like sun at dawn. Out of the region of Fire there are three marks of the cross in motion, of expansion, fire and good heath, and in the region of Fire there is the same seed of heat.”


This wheel that starts in the root of one’s navel belongs to the solar plexus.
This lotus has ten petals, a perfect number, because it is an image of the Coronary Wheel of one thousand petals; a miniature brain.
Its color is that of a storm cloud, because power causes a man to be daring, wrathful and domineering.
The color of letters engraved on the said petals of lotus is like that of a blue lotus, sky blue, because the one who knows how to use the power with voluntary control and efforts transforms temerity into prudence, wrath into strength, and despotic domination into peaceful reign. The point and sound sign, Nada and Bindu, affirm the consecrated power of each letter.
Here are vocalization syllables adorning petals of Manipura, which is the name of this lotus: Da and Dha, Na and Ta, Tha and Da, Dha and Na, Pa and Pha.
The area of Fire is triangular, of shining red color and, over each vertex, there is a mace forming, as a whole, the swastika sign, image of power in motion. This triangle oscillates according to movement of the expressed power. This luminiferous wheel implies light and heat, varying forms, the multiple expression of created things and the image of Fire, the divine Agni, holding the his son, Rudra. It is Rudra the one who destroys everything so that nature and forms can be continuously renovated.

Verse 20

“Meditate on Him, the God of Fire, seated on a ram, with four arms and radiant as the rising sun. On his lap, color pure vermilion, the God of destruction always abides. The God of destruction is white in the wake of ashes covering Him, his aspect is ancient, and has three eyes. His hands assume the attitude of the one who grants favors and dissipates fear. He is the destroyer of the creation.”


Here the text transforms the center of Fire into a God color vermilion, who is seated on a ram. Rudra is seated on his lap; Rudra is the God Siva behind his destructive aspect. Rudra is white, ash color, because this God, when has nothing to destroy, destroys himself. Any power emerges from fire, from power, and from his lap; but if you do not transmute power, then it becomes destructive.
The words “his ancient aspect” have a profound meaning, since they denote that destruction is as eternal and ancient as creation itself.
The three eyes are the power of hierarchy, concentration and clairvoyance, not only of a good and holy mystic, but also of an evil or destructive being, or of a black magician.

Verse 21

“Here the goddess Lâkîni abides and benefits all. She has four arms and radiating body, brown skin, wearing yellow attires, adorned with diverse ornaments, and exalted by drinking ambrosia. One acquires the power to create and destroy by meditating on this Wheel of navel. The Element of Fire, with overabundant knowledge, always abides in the wheel of her face.”


Lâkîni, female aspect of this center, the Goddess of black skin and yellow garments is, however, of radiating body because the variable human power also has the beauty of the divine, even behind her destructive aspect.
The “Solomon’s Song” says, “Nigra sum, sed formosa, filiae Jerusalem, ideo dilexit me rex”. “I am black, but comely, O ye daughters of Jerusalem... because the Sun looked upon me”.
Lâkîni benefits all men, since man grows and grows stronger through this center, hankers for fight and conquest, and his will and strength decreases through this center.
When this center is properly developed, the prophets bring disciples behind them, and leaders attract multitudes. It is like a blaze that emanates from only one man and burns everything around.
This power creates or destroys.
The three above-described wheels –Muladharâ, Svâdhishthâna and Manipura– belong to the grossest bodies in man, and to physical, astral and energetic worlds in the cosmic plane.
The cosmic physical plane comprises a little beyond the astral spectrum of Earth and extends to 80 kilometers approximately, on the terrestrial surface.
The cosmic astral place extends to the photosphere of the sun.
The cosmic energetic plane comprises the whole magnitude of the visible solar system.

Teaching 7: “ANÂHATA”

Verse 22

”Over the Solar Wheel, in the heart, there is the charming lotus of shining color Pentapoeles phoenicea, with letters starting with Ka, vermilion color, located inside. It is known by its name of Anâhata and is the tree of the heavenly desire and grants even more than the desire. Here is the region of Air, beautiful, with six points and smoke color.”


”The lotus of the heart is called Anâhata, and the Hindu text compares it with the Bandhuka flower in the wake of its beauty.
The twelve letters engraved on its petals are as follows:

Ka Kha Ga

Gha Vga Cha

Ahha Gu Ghu

Vya Ta Tha

The tree, whose abundant gift is bigger than any request, is image of love given with no restriction. The heavenly tree means the tree if Eden, which symbolizes the tree of life, good and evil.
In this center there is the area of Vayu, Bìja-Pam, confined in a tinted hexagon.

Verse 23

“Meditate, in the region of Air, on the sweet and excellent seed of Air, gray like smoke, the God with four arms and riding a black antelope. And, in Him, meditate also on the Abode of Mercy and on the Immaculate Lord shining like the Sun and whose hands make gestures of granting favors and vanishing fears of the three worlds.”

This verse describes the mystery about the admirable love of the Divine Incarnation.
Pavana-Bìja, seed of Air, materialized on the image of a God riding a black antelope.
Man is cruel, fierce, instinctive by nature, since he is born of men and of pleasure of the flesh. The seed of Air, of material life, of smoke darkening the divine vision, is in him. But this human seed, Adam’s sin, can be transmuted by one’s will and grace into divine power that is free of original sin. Man can transform himself into a meek and kind being; he can exchange his human nature for the divine nature.
A meek antelope, or the lamb and host of Christian texts are images of a redeemed man. But this redemption should have a Perfect Model. Man cannot be redeemed by his own efforts alone; to get it he needs the grace, and it is the human-divine prototype that grants this grace: the Christ, the Divine Incarnation, the God made man, the being that is free of cause and effect.
The smoking and dark seed of Air can be raised or vivified by a pure feeling of Mercy and Compassion, not by pleasure of the flesh. The God made man makes himself as such through this dynamic power, but is not fruit of pleasure; his physical body is gestated in the Abode of Mercy. His life manifests itself through efforts of the highest will and love.
Pavana-Bîja is animated from above and remains stainless as it goes down. The Divine Being to incarnate with no stain of original sin will be the Divine Incarnation, Immaculate Being, redeemer of men; not only of their flesh, but also of their minds and souls.
The seed of Air is also a form of the Cosmic Ether, carried by itself to the Abode of Mercy, Virginal Matrix of mental gold of the Divine Mother; the Immaculate Lord emerges from it as if by magic, the One with no father or pleasure at birth; the One who shines like the Sun because his nature is divine and solar; and the One who dissipates fear in the three worlds because is out of the wheel of life; He is over and above matter, energy and mind.

Verse 24

“Here Kakini abides, the one whose color is yellow a new lightening, joyful and auspicious. She has three eyes, and is the benefactor to everybody. She wear adornments of any kind and her four hands hold a slipknot and a skull, and makes the sign of blessing and the sign vanishing fears. Her heart is softened because she is drinking nectar.”


This Goddess symbolizes, with her three eyes and the color, her yellow color, the power of the heart creating, preserving and destroying; this power is mental, astral and physical.

Verse 25

“The Potential Power, whose tender body is like ten million beams of lightening, is at the pericarp of this center with the form of a triangle. In this triangle, there is a phallus known by the name of Vana. Seemingly this phallus is of shining gold, and on its head there is a tiny orifice, like a gem. It is the resplendent Abode of the Mother.”

Shakti, potential power, is image of the Divine Mother. To show that it is an aspect of the Universal Spirit, she is represented with a tender body, as also she might be represented with the image of a sleeping woman.
She is on the triangle called Trikona, because she is the essence of the Great Divine Triangle. But the Universal Spirit is manifestation, is life; that is why the Shivalinga, called Vana, is in the triangle
, and symbolizes mental procreation. This is the phallus of gold; this verse explains it by saying that this linga is like shining gold.
Shakti confined in the sacred triangle is the Universal Spirit, Soul of the Cosmos and Life. Shakti, Trikona and Vana are the three aspects. But at the point of the phallus you find the shining abode of the Mother, who is Spirit in se, called Lakshmî by the Hindus.
Lakshmî is like a Hindu Venus, born of the ocean of milk, of the Gods and Mother of. Kama is God of Love and Life.
In the glans of the golden phallus is the Voidness, the Abode of Lakshmî, which the sperm-mind leaks through.
Another Little Wheel can be perceived in motion on the astral spectrum, under the Great Wheel of the Heart.

Verse 26

“One that meditates about this Center of the Heart, is able to be Lord of the Word and, as the Creator, can protect and destroy worlds. This lotus is like the tree of heavenly desire, and is Abode and Seat of God. It is embellished by the Bird-Spirit, which is like steady flame of a lamp where the wind does not blow. Filaments that surround and adorn its pericarp, illuminated by the solar region, are charming.”


The words “Lord of the Word” is like saying “Vivifier of the Word”: The one who can give life to beings and things as a gift of Love.
He is like Isvara, the Creator, who can protect and destroy worlds. Now he is not Rudra, the one who, blinded by power, destroys or creates passion; he is the Initiate that, being free of any desire, knows when to reward and when to punish. He can do this because he follows the path of love, the Real Path.
This lotus is compared with the tree of the heavenly desire, Sura-Taru, under which the throne of Sharva is protected. Sharva is Maha Deva Shiva, Son of God, divine Incarnation, the One who yields fruits of the tree of Love.
Anâhata, tree of the heavenly desire, tree of Eden, which grants beyond one’s wishes, gives life, restriction, pleasure, suffering and death. But this other aspect of Anâhata, with its Sura-Taru tree, in the shade of Hamsa, the Divine Spirit, gives serenity, peace, hopeless love and beatific vision of the Eternity.
The former, son of Adam, is tree-life; the latter, tree-spirit of the Son of God.
Now the soul does not have any wish, tends to non-manifestation and lives in the Eternity. Hamsa, the bird-image of the Eternal Spirit, embellishes the soul. “It is like steady flame of a lamp where wind does not blow”: this means that the soul has achieved perfect peace and serenity.

Verse 27

“The one who meditates on this lotus is able to be main ascetic among ascetics and is always more loved that the most loved by women. He is preeminently wise and full of noble works. He controls completely his senses. His mind, intensely concentrated, is strengthened by thoughts of God. His inspired word flows like a stream of crystalline water. He is like the Initiate that is the Beloved of the Mother and can at will penetrate into the body of someone else.”

Teaching 8: “VISHUDDA”

Verse 28

“In the throat is the Wheel called Vishudda, which is pure and smoke-purple color. Sixteen vocals over its sixteen red petals are clearly visible to him, whose mind is illuminated. On the pericarp of this lotus is the Ethereal Region, of circular form and white like the Full Moon. The Divine Seed of the Word is seated on an elephant that is white like snow.”


Vibrational modulations are represented by sixteen vocals written on sixteen petals. Syllables are as follows:

a â

i î

u û

ri rî

bu bû

e ai

o au

am ah

The vibrational power in its active state remains confined in the Ethereal Region, of circular form and white color, like the Full Moon, called Vritta-rûpa by the Hindus.
The element of this wheel is ether or Bîja of Ambara. Also it is called Bîja-Ham Manu Mantra, which means Seed of the Divine Word of God or Seed of the Word; in short, a vibration made form instantaneously.
The Seed of the Word, God of the ethereal element, is seated on an elephant that is white like snow, its trunk upward, as if it described an intimate union between mind and energy; man and God, Creative Power and created power.
This center is also called Voice of God, Word, Ineffable Name.

Verse 29

“Of his four arms, two make a slipknot and a goad, and the gesture of the other two is that of the one who grants favor and dissipates fear. They enhance his beauty. The Great Deva always abides in his lap; he is white like snow, with three eyes and five faces, with ten beautiful arms, wearing a tiger skin. His body unites to the body of the Himalayan God and He is known for the meaning of His name: Continuous Movement of God.”


The explanation of the four arms is as follows:
The one who makes the slipknot gives this idea: when vibration has to give a form, it must be more and more around the nucleus.
The arm with the goad represents a fight between a long wave and a short wave; so one vibration cannot become someone else.
The one who grants favors is a vibration coming to its early state after he has charged certain form with energy.
The one who dissipates fear: this means that he disposes of a lower vibration or wave that he used for his work.
“They enhance his beauty”: beauty of the universal work is on a continuous becoming and transformation from top to bottom and from bottom to top.
“On his lap the Great Deva always abides; he is white like snow”; the Great Deva is cosmic energy, father of all universal energy, who abides on the lap of the potential cosmic energy.
“He has three eyes” because is mind, energy and matter at the same time.
“And five faces”: all wheels listed so far have their source in him, Vishudda: Mûlâdharâ, Svadhishtana, Manipura, Anâhata.
“He has ten beautiful arms” because is whole manifestation, and energetic manifestation as a whole.
He wears a tiger skin to represent his excellence among Gods, since the tiger skin is granted only to high Initiates.
His body unites to Girija, the Himalayan God, and means that the cosmic energy closely unites to the cosmic mind; and in short, all this, as a whole, means power of the Divine Manifestation, union of God as mind, and of God as energy, Sadâ-Shiva.
Sadâ-Shiva means Continuous Movement of God. Also it is image of Bohas and Jakim. Image is divided into two color on figures describing Sadâ-Shiva and Shakti Shakinî: one half belongs half body and two heads and one half, is white, quite white, and the other half is golden, to symbolize always cosmic ebb and flow.

Verse 30

“The Goddess Shakinî is purer than the Ocean of Nectar; she abides on this lotus. Her attire is yellow and her four hands hold a bow, an arrow, a slipknot and a goad. The whole region of the Moon without the mark a hare is on the pericarp of this lotus. This region is the gate of the Great Liberation for the one who wishes the richness of Asceticism, and whose senses are pure and under control.”


Shakinî is the feminine aspect of Sadâ-Shiva, but the Goddess also represents certain vibration that now is slower. This is why she holds a bow and arrow, and reduces more and more the vibrational circuit.
Throughout her life, the Moon had a permanent atmospheric vibration that was different from that of Earth. Man, as a descendant of the Moon round, carries this vibration in potential state, on his Vishudda Wheel, image of power. Hare is the man of the Moon. Man has transcended now this state; this is why he does not have the mark of a hare; his power is potential, essence of experiencing the Moon round on the vibration of the Vishudda Wheel.
You can use the power of this Wheel for many things and many objective results; but to the one who wishes the richness of Yoga, to the one who wants a true subjective and mystical state, this is the gate of the Great Liberation; it is a prelude of Mystical Union with God.

Verse 31

“The one who achieved the entire knowledge of the Spirit through constant concentration of his mind on this lotus, becomes a Great, eloquent and wise Sage, and enjoys uninterruptedly mental peace. He sees three periods of time: he becomes a benefactor, gets rid of disease and sorrow, and reaches longevity; and like the Bird-Spirit is destroyer of endless perils. The one who constantly fixes his mind on this lotus, and controls his breath through Retention, can move the three worlds when he gets angry. No God can control his power or to resist it”


This developed center causes to see the three periods of time, and to live here and now to the one who knows perfectly the past and the time to come, and gives control over the three worlds: mental, energetic and physical; he knows how to transform these three powers, through vibration, from one state to another, and handles the lethal beam explained by the text: “can move the three worlds when he is angry”.
It adds: neither Brahma, nor Vishnû, nor Hari-Hara, which is the union of Vishnû and Shiva, nor Surya, God of the Sun, nor Ganapa, the elephant-headed God, can stop him.
Researchers and practitioners not always succeed in possessing entirely this power, and even those who possess it, always elude higher exercises and eventually just admit lesser profitable exercises.
Do not forget: the whole vibration tends to come back to its starting point, to the potential state; while the limited vibration only constitutes a similar vibration.

Teaching 9: “ÂJN”

Verse 32

“The lotus called Âjnâ is, like the Moon, beautifully white. On its two petals are the letters Ha and Ksha, which are also white and increase its beauty. It shines with the glory of the Contemplation. The Goddess Hâkinî is in the lotus; her six faces are like six Moons. She has six arms, and one of them is holding a book; the gesture of other two is that of granting favors and dissipating fear; and with the rest She is holding a skull, a little drum and a rosary. Her mind is pure.”


The white color of this lotus causes to think that mind, at its early form, is very pure, Shuddha-Chitta. Gold kept in the waters of the Rhin is zealously watched by its guardian, because it is written that if some person touches it, this gold will lose its brilliance and become a curse to its profaners. Mind is like that, originally pure, but as his means of experience, it is his executioner and tyrant.
According to this text, also Shakti Hâkinî comes up with six heads and six arms, because every aspect of Kundalini’s power –of centers– unites to it.
This Wheel has two big radiations related symbolically to the sacred letters Ha and Ksha. These two radiations are the result of currents of pairs of opposites, action and reaction, which is the basic power of any mental activities.
One hand of the Goddess Hâkinî holds a closed book, image of eternal wisdom of the potential universe.
Another hand holds a small drum, image of manifested power of the creative vibration.
Other two hands extend as if they granted favors and dissipated fear, image of the human-divine knowledge.
Another hand holds a rosary, image of love and sacrifice.
The last hand holds a skull, image of destruction and death.

Verse 33

“The subtle mind abides in this lotus. This mind is quite known. The God, behind his phallic form, is in the matrix, in the pericarp. Here He shines like lightening chain. Also you find there the First Seed of Vedas, which is the abode of the highest Goddess that, through her brilliance, makes the Channel of God visible. A wise man must meditate about all of them with steady mind, according to the established order.”


The subtle mind is Manas.
The matrix is the Sacred Yoni that, united to Shiva Itara, Shiva’s phallus, form the dual aspect of the mind. Any mental wave, any mental particle to use must be a result of will-in-action in a being, of efforts.
The First Seed of Vedas, or Bîja of Om, is image of divine manifestation in man: “God created man in his own image”.
The Sâdhaka, the practical and useful sage, should meditate according to the established order, and to develop all centers so as to be able to achieve Âjnâ.

Verse 34

“The excellent sage, whose spirit consists in meditating only about this lotus, canto enter at will and quickly the body of someone else, and becomes the saint par excellence, by knowing all and seeing all. He becomes a benefactor to all, and versed with all sacred teachings; he achieves his union with God and acquires excellent and unknown powers. Famous and long-lived, he is always creator, preserver and destroyer of the three worlds.”


This Verse accounts for those powers acquired by a Sâdhaka when he has the Visual Wheel under control. He is able to know and see all, that is, he has these gifts: discernment, telepathy, intuition and clairvoyance.
When the text says, “versed with all sacred teachings”, versed with all Shâstrâs, it denotes that he does not acquire these powers suddenly but gradually, according to those exercises practiced by him.
Different clairvoyant powers relate to different parts of the hypophyseal gland: sight of the third eye is located at the back lobule; concentration of the right eye belongs to the intermediate lobule, and that of the left eye, to the front lobule.

Verse 35

“A combination of letters forming the Ineffable Name abides always in the triangle, in this Wheel. It is the innermost Spirit as pure mind, and like a flame because of its radiance. The crescent Moon is over it, and even over it, the Dragon shining with its form of a Point. Over this you find the Soundless Voice whose whiteness is equal to that of the Divine Power and spreads beams of the Moon.”


This chakra symbolizes the mind.
God, the voice of God, Pranava, is behind the triangle: it is the Ineffable Name formed by three sacred words –Aum, Om and Vash.
The sign of the crescent Moon is over the triangle; the disciple will receive not only control over diverse worlds and planes, but also control over the Gate to the Eternal.
Mahara, the Dragon, still is here watching over the entrance, but with the form of a Point, Bindu, represented by the letter M. Fear does not exist any longer over it and beyond; you find only the Nothingness, the Soundless Voice, which is Power itself of God, Power itself of Valarama, Power of Rama.
Now one’s mind aims at liberation and does not focus on subjective worlds.

Verse 36

“When an ascetic locks a house with no support –his knowledge there acquired with the Highest Master’s assistance–and when his understanding –acquired through repeated practices– dissolves at this place that is the abode of uninterrupted happiness, then he sees sparks of fire shining with clarity in the middle and on the space above the triangle.”


Powers of the soul are the house of a Yogi. When this house is with no support, Nirâ lamba puri, powers come apart by hypostatic ecstasy of the highest principles of being. Senses remain insensible, and the only support of beings is oneself. You reach this high state after long practices and after you receive one of the Parama Guru’s teachings.
He sees fiery sparks, which are images of the Spirit, and has glimpses of the Spirit, only after he destroys all Chetas, mental vortices.

Verse 37

“So, also he sees the lights on the form of a flaming lamp. It is shining like the morning sun, and shines between Heaven and Earth. It is here where the Master manifests himself with his entire power: he does not know decay and here He is like in the region of Fire, Moon, and Sun.”


As the ecstatic state increases, the ascetic sees the Spirit with more and more clarity, because the Light has the form of a lamp; that is to say, he sees partially the Spirit, not the Whole Spirit. The text confirms this: this Light of the Spirit shines between Heaven and Earth, that is, his vision remains conditioned by human chances.
An ascetic that has achieved this ecstasy is called Lord, Bhagavan, and He is a little image of the Divine Incarnation on Earth, the One who lives at the region of Fire, Moon and Sun.

Verse 38

“Here is the incomparable and delightful abode of Vishnû. An excellent ascetic, at death, places joyfully here his vital breath and, after death, he enters this Highest, Everlasting, Birthless, First God, Eternal Spirit, who was before the three worlds and is known to the Scriptures.”


If an ascetic has to live on the Earth, he cannot remain on a hypostatic ecstasy constantly; ecstasy is temporary in this life and cannot be lasting. But the one who once experienced ecstasy can achieve it at death.
The astral body deserts the physical body when the silver cord is broken through the navel. But an ascetic that knows how to raise his Kundalini to the Âjnâ, causes his astral body to go out through his head at death; so he avoids darkness, cold and the crossing of the Threshold. He enters directly the higher worlds through ecstatic death. The vital breath, prana, enters directly, through ecstasy, the higher place called, in the First Verse, Deva, Purusha, the One who is known to Vedanta.

Teaching 10: “SAHASRÂRA”

Verse 39

“When actions of an ascetic are good in any senses by serving at the lotus feet of his Master, then he will see the form of the Great Soundless Voice above the Carotid Wheel, having always at the plot of his hand the Flower of the Word’s Power. The Great Soundless Voice, which is the place where the element Air dissolves, is the half of the God Shiva, with form of a plow; he is still and quiet, grants favors, dissipates fear, and unveils Pure Intelligence.”


This Verse is transient and does not belong to Âjnâ or to Sahasrâra.
An ascetic that has experienced ecstasy achieves spontaneously noble actions of this kind in the world by influence of this ecstasy. This is called service at the lotus foot of the Guru.
A disciple becomes like his Master by contacting the soul of the Master. He feels inclined to good works, like his Guru, and then he sees over the Âjnâ-chakra the form of Mahânâda, place where the activity of being ends up and its potentiality does not exist any longer.
An ascetic acquires the habit of acting charitably driven by his spiritual vision; so, his action becomes live power, Siddhi of the Word, which is fruit of the spiritual power.
Vayû dissolves in Mahânâda, the Great Soundless Voice; love has reached the ending of the Path: love is love.
Mahânâda is the half of the God Shiva, with form of a plow, action, and work: the other half, which is not described, is the invisible potential part.

Verse 40

“The lotus of thousand petals is over all these lotuses, as much big as small, at the place in which is a Cord with its ramified channels as a whole, from head to anus, and under the Emanation. This lotus –shining and whiter than the Full Moon– has his head downward. It enchants. Its ramified filaments have the color of the young Sun. Its body is voluminous, with letter starting from A, and it is absolute bliss.”


Sahasrâra is the only center over and above all the rest, being at the same time free and receiving the current of all at its center.
Shakinî-Nadi, the main Cord along with all its channels converges on the place under Visarga, a passage through which the divine emanation, the Spirit, enters one’s being.
The beauty of this center is unequalled; it resumes the beauty of all other centers.
According to the text, its body is luminous, with letters starting from A and passing through the entire scale; it is absolute bliss.
It is very white, but its center is golden, surrounded by twelve main petals, and later, exactly like petals of a flower, they are more and more numerous and eventually are one thousand radiations approximately. Those scales adorning the headdress in statues of the Buddha, mean the Coronary Wheel. The headdress of Pharaohs wanted to mean the same, like the habit of Christian women entering the temple with their heads covered, and the Jewish ceremonial preventing from services held with the head uncovered.
This wheel, with is petals, is downward, especially when we meditate or are in state of passive mysticism, like in the case of the Buddha meditating. But when this wheel works and pours spiritual powers, then its petals raise and form a wonderful hallo that is quite similar to those petals adorning the head of Byzantine Christs. In this case, his white color becomes shining like the Sun and, according to the spiritual work developed, becomes multicolor and forms only one synthetic color.
Its only form is the Luminous Point, and its characteristic letters: OM and A.
This substance settles at the pineal gland, in the physical body.


Verse 41

“The Full Moon is in this center, with no mark of a hare, and resplendent like on a cloudless sky. It pours its beams in abundance, and is humid and cold like nectar. The Triangle is in the circle of the Moon, shining constantly like a lightening, and the Great Void shines in the Triangle; this Void is secretly served by all Gods.


Full Moon with no mark of a hare denotes a liberated man, possessing human experience, but being free of causes.
The Triangle –mind, energy and matter– is in the hallo formed by beams of the Full Moon, Chandra Mandala, which shines like a lightening and energy emanated from being. And the Great Void in this Triangle, the highest spiritual part of man.

Verse 42

“The subtle Point remains quite hidden and one reaches it after hard effort: this Point is the main root of liberation and manifests the purest ecstasy. Here is the God known to all as the Highest God. He is the Eternal God and the Spirit of all beings. The male God and the female God unite in Him, and He is the Sun destroying the darkness of ignorance and deception.”


But all these divine ecstasies are not the main ecstasy; they superpose each other like very subtle tissue paper. An ascetic goes through these ecstasies to the ecstasy of liberation.
After the ascetic goes through the ecstasy of feminine and lunar aspect, called Chandra Mandala, where he enjoys secretly diverse ecstasies of the Seven Rays along with all Suras or Gods, he settles on a unique point at the Great Voidness: Bindu Shûnya that, if it is not liberation, becomes the root of it, and his ecstasy becomes extremely lasting, Nirvana-Kalâ, since he enjoys a paradisiacal period, Amâ-Kalâ. Here his ecstasy is of the Highest and Unique Personal God, Parama Shiva, who is Spirit and soul of all beings, not the ecstasy of the Seven Rays. Rasa and Virasa –Shiva and Shakti, God-man and God-woman unite in Him. He is the Sun of the unique knowledge, which destroys the dark variability that is ignorance and deception.

Verse 43

”The Lord pours a constant and abundant current of essence like nectar and instruct the ascetic of pure mind about certain knowledge through which he understands the Unity of the Spirit and Great Spirit. The one who is the ever-flowing current and scatters bliss of any form, which is known by the name of Avis Suprema, permeates all things like a lord.


A constant and abundant current is established between the soul and God after a perfect ecstasy. And God becomes the Master, the Bhagavân instructing his Yati constantly; this is the name of an ascetic of pure mind. But just as a couple that is in love can speak only about their love, so God can communicate a soul that which has to do with Him and with the soul exclusively –understanding of the Unity– and not varied knowledge. Paramâtmâ and Jivâtmâ, God and the soul, are one and the same thing; one drop of water is exactly like all other drops of water of the ocean. One beam of light is the whole light; one soul, Jivâtmâ, is microcosmically an exact image of Paramâtmâ, the union of all souls.
When One knows the value of the Unity, knows not only all things, but also permeates all of them and does so as Lord, as owner and knower. His knowledge is like a continued current giving the true bliss, bliss of the Spirit, emanated from the Highest Spirit, Hamsah-Parama or Parama-Hansah.

Verse 44

“Devotees of Shiva call it the Abode of Shiva; devotees of Vishnû call it Parana-Purusha; other, the place of Vishnû and Shiva. Those people that are full of passion for the lotus feet of the Mother, call it the Excellent Abode of Goddesses; and other Great Sages call it the Pure Place of Matter-Spirit.”


The Hindus feel that the Unique God has three different aspects, namely, Brahma, Vishnû and Shiva. But there are theological discussions, sustained and continued by diverse sects about the source of one of the three divine aspects of the Most Holy Hindu Trinity.
Shaivas recognize Shiva as the First Emanation and call Abode of Shiva that abode where one achieves the ecstasy of the Unique God; also Vaishnavas call Parama-Purusha, ecstasy of Vishnû, the Great Spirit.
Those who give supremacy to Hari-Hara, union of Vishnû and Shiva, call it Abode of Hari-Hara.
Devotees of the female aspect of the divine, call it Excellent Abode of Devîs. Great Mouni Sages call it place of ecstasy, where one perceives the pure Spirit, Purusha; o the essence of nature, Prakriti.

Verse 45

“The one who has tamed his mind and has known this Place, as the man par excellence, is not born any more at this Wandering, because nothing can tie him to the three worlds. He has tamed his mind and has achieved his purpose; so, he possesses the power to do everything he wishes and to avoid everything that is against his will. He is ever moving toward the Eternal. His word –in prose or verse– is pure and sweet.”


Ecstasy of God is root, beginning of liberation, not liberation.
An Initiate –held as man, the most excellent man among men, not as one among men– stops being dragged any longer by the Wandering in the wheel of incarnations and is not tied any more to the law of becoming, Samsârâ-Karma; on the contrary, he tends to a perfect, complete ecstasy; according to the Verse, “he is ever moving toward the Eternal”, toward Brahman.
He can achieve totally his wishes, but his aim is only one and his aim has been entirely achieved, so his wishes are unattractive because they would be opposite to his will that is entirely directed to God.

Teaching 11: “NIRVANA-SHAKTI”

Verse 46

”Here is the excellent sixteenth part of the Moon. She is pure, and similar to the young Sun. She is thin like one hundredth of fiber in lotus stem. She shines and is soft like ten million lightenings, and inverted. A continuous current of nectar flows from Her whose source is the Eternal, or She is the receptacle of a current containing excellent nectar coming from his blissful union: She and the Eternal.”


A soul that has achieved the ecstasy –which is root of liberation– described on precedent verses, lives in the world without any ties; it is as if only a subtle veil was separating this soul from God.
This ecstasy, root of liberation, can recur infinite times throughout life without a great liberating ecstasy in the subject; sometimes he achieves it at death, and other times, only on other lives.
This Samadhi has infinite ecstatic hues.
According the Verse 46, ecstasy of liberation is described as a seed. It calls it place where is the sixteenth Kalâ of the Moon, which belongs to a period of four hours.
This so high ecstasy, which is out of human reach, can be achieved by deserting completely the body, and through ethereal connection and astral body; that is why here it is called abode of the Moon. But, even thus, it cannot take more than four hours; in certain cases, when ecstasy was longer, the individual being would stop enjoying it after four hours and, in the quake of it, he was unable to return to his normal state.
This Verse describes the beauty of this place and represents Her, Ama-Kalâ, as the receptacle of the Eternal. Divine nectar –Parâ-Bindu or Rûpa-Shiva– flows toward Her, from the eternal source of Brahma.
This passage from the divine power is called Parâ-Prakriti-Sakti, and Para-Parâ is a close union of the Eternal and the divine female power.
Amâ-Kalâ means the sixteenth part of the Moon, which is a period of four hours. The lunar cosmic vibration, contacting continuously the Earth, changes its rhythm every four hours; the Moon projects onto the Earth its grossest vibration during its sixteenth part.
This has nothing to do with that vibration of the Moon that one sees as a satellite, since it refers to a vibration in the lunar planetary chain, which has given life to the earthly planetary chain.

Verse 47

“The Lunar Paradise, which is more excellent than excellence, is in Her. She is as subtle as a thousandth part of the tip of a hair, and Her form is of Crescent Moon. She is the everlasting Lady, Who is the Goddess permeating all beings. She grants divine knowledge and shines like light of all suns shining at the same time.”


In Her, Amâ-Kalâ, there is a period of the highest bliss, Nirvana-Kalâ. Ecstasy with seed, even though one achieves it after death, gives only a lunar paradise, that is to say, a period of the highest bliss alone.
Bhavagatî, the Lady, that is the divinity called De-vatâ, is the divine manifestation permeating all beings.
The ecstasy with seed belongs to sacred syllable A.

Verse 48

“The Highest and Primordial Heavenly Goddess shines in the middle space of the Lunar Paradise; She shines like ten million suns and is the Mother of the three words. She is extremely subtle, as the ten-millionth part of the tip of a hair. She keeps in Herself a current of joy flowing constantly, and is life of all beings. She brings graciously knowledge of the Truth to minds of wise men.”


16. The Divine Mother, behind Her aspect of potential power of the universe, abides in the middle of Nirvânâ-Kalâ; it is the One who brings knowledge of the Truth, Tattva, to minds of the wise men. Tattva is cosmic ether, and Hindu sages divide in to seven modes, but only assign to these five: Prithivî, Apas, Tejas, Vayû and Akasha.

Teaching 12: “NITYANANDA”

Verse 49

“The eternal place, called Abode of God, which is free of illusion, is in Her. Ascetics alone can reach It that is known by the name of Permanent Happiness. It is filled with bliss of any kind, and constitutes pure knowledge indeed. Some persons call it God; others, the Eternal; wise men describe it as Abode of the Divine Incarnation, and righteous men speak of It as the ineffable place where one’s soul is known, or Liberation place.”


This Verse says that this eternal place, Shiva’s Abode, is free of Maya; so, it denotes that between the soul of man and that of God there is no veil or difference any longer, no matter how simple may be, and that the ecstasy of man is without seed. This state is called Nityânanda, Perfect Happiness or Permanent Happiness.
All those yogis that achieve by ecstasy their final liberation, as they return to their normal state on Earth, define this state in conformity with their professed belief or faith. It is God to some yogis; the Eternal, to others; and Brahman, Hamsha, Vishnû or Âtmâ, to others; but all of them agree on telling that it is the place of Liberation, of the Highest Bliss.
The ecstasy without seed belongs to the sacred syllable OM.
The Place of liberation is called Moksha.

Verse 50

“The one who has purified his nature by practicing inner and outer purification, or whatever similar, learns from his Master’s lips the process that paves the way of discovering the Great Liberation. The one who has immersed his entire being in God, raises the Goddess’ Power, perforates the center of the phallus, the one whose mouth is closed and later, invisible, and locates Her in the Secret Passage by means of air and fire.”


The way becomes indispensable to reach the goal, whether Yama’s or Niyama’s way, or anyone else, because one cannot reach the Great Liberation with no discipline.
Even the last moment, previous to achieve the highest ecstasy, is ruled by a law; it is indispensable to know this law, this little key that gives the Great Liberation. Even we might say that the secret of the law that admits the disciple’s ecstasy and the ecstasy itself are achieved hardly simultaneously. So, this Verse says that, when the disciple comes near the Place of the Great Liberation, his Guru teaches him the process paving the way to the great discovery.
Will and consciousness are always closely united; will has taken the disciple to the top, but will is useless if the is not immerse in Brahman, Eternal Consciousness.
Now the verse explains technically the process through which ecstasy is achieved.
As the chela is immersed in Brahman, he receives from his Guru those words that pave the way, and then he raises the Devî through Hûm-Kâra. Devî is feminine energy, Kundalini in big motion. This big motion is explained by the word Hûm-Kâra; its meaning is “to move with violence”.
Then the cosmic ether perforates the center of Âjnâ lingam, the one whose mouth is closed.
The individual being regenerates himself through MulaDharâ lingam; he unites with all beings through Anâhata lingam, but unites with God through Âjnâ lingam.
Then ecstasy takes place: as the entire essence of being, his Kundalini, goes out of Âjnà lingam, falls into Brahmadvara, Secret Passage, which runs along the spine and ends up at Sahasrâra. This union is made in Sahasrâra through air and fire. This just a symbol of cosmic conception: air is matrix, and fire is cosmic phallus.
Brahmadvara is also called Chitrinî-Nadî.

Teaching 13: “SHUDAHA SATTVA”

Verse 51

“The Goddess, who is divine substance, enters through the three phalli and, after She reaches all lotuses known as God’s knots, shines with full brilliance within. Later, on its subtle state, shining like a lightening and thin like lotus fiber, She goes toward the shining and flaming God, the Highest Bliss, and suddenly, produces the bliss of Liberation.”


Devî causes Kundalini to move with violence. It is not a slow ascent, but very rapid and complete ascent. On this rapid movement, Kundalini permeates all lotuses and passes through the three lingams simultaneously.
Then we can say that the highest ecstasy is a power causing all centers to move simultaneously, and making Kundalini pass through all of them; just so She is able to reach God Shiva, the Highest Bliss, that is, the Great Liberation.
Kundalini reaches head violently, and unites with the cosmic ether, Suddha-Shiva, which is of her same nature and remains there in potential and active state. Bliss of Liberation is achieved through this union that those Verses call that of Kundalini, air and fire.
The Highest Bliss is called Paramarasa or Paramânanda, and bliss of Liberation is called Nityânanda or Rûpa-muktin.

Verse 52

“A wise and excellent ascetic, in ecstatic rapture and devoted to the lotus feet of his Master, must lead the Cosmic Ether along with his soul toward His Lord, the Great God, at the Abode of Liberation, in the Pure Lotus, and he can meditate on Her that grants all wishes, like that of being one at Mother’s Abode. He must absorb all things in Her as long as he leads the Cosmic Ether.”


A Yogi that has achieved the Great Liberation, as long as his ecstasy lasts and all his higher powers are free of ties, has to lead the lower powers. He should watch over subconsciously so that also his lower part tends entirely to God and all his lower powers continue the ascent of Cosmic Ether, tending only to God. He has to imagine that his lower bodies are being subject to him, not of himself, and he will wish fervently that his intuitive and rational minds aim only at divine things, and that the highest part of mind meditates only on the Divine Mother that bestows any wish and grants Chaitanyarûpâ-Bhagavati, which means to be before the gate or place of God’s abode.
So, all powers of the soul transform themselves and unite with Her, while Kula-Kundalini is lead upward, to the Liberation Gate, where a being is free of ties and enjoys the highest ecstasy.


Verse 53

“The beautiful Kundalini drinks the excellent red nectar emanated from the Great God and returns where the eternal and transcendental bliss shines with full glory along the spine and enters again the sacred plexus. An ascetic of steady mind makes offerings to Gods of the six centers, and others, with that current of heavenly nectar contained in the vessel of God’ channel, the one whose knowledge he has obtained through tradition of the Masters.”


The highest ecstasy or Great Ecstasy lasts as long as energy strenuously produced through violent Kundalini’s ascent persists. But as the energy momentum disappears and the Cosmic Ether has drunk the red nectar emanated from Para-Shiva, Kundalini return by Kula’s path and enters again Mulâdhârâ. Kula is a channel through which Kundalini goes upward and downward.
A Yogi of steady mind makes offerings to Tarpana, Ishta-Devatâ, the Divinity of his wishes. He tries to keep as much as possible the memory and fervor of his ecstasy and makes offerings to Devatâs and Dâkinîs at the six chakras.
As he is unable to keep the same ecstatic fervor, he goes reducing his vibrational tonalití; the important thing is to impede a violent descent of the current that is on the top and to cause this nectar to go down slowly through Brahmananda.
This is the way of preserving the ecstasy as much as possible: to keep the posture, a mental, physical, moral and emotional attitude connected with memory of the ecstasy.

Verse 54

“An ascetic that, after diverse or similar practices, has learnt this excellent method about the two lotus feet of the auspicious Initiation Master, which are sources of uninterrupted bliss, is not born again in this world. To him there is no dissolution even at the tome of Final Dissolution. He is filled with peace and the principal among all ascetics, enjoying the constant realization that is the Source of Eternal Bliss.”


A yogi that realized entirely the mystic way and that knows the evolution law, does not incarnate again on Earth; he is free of Samsârâ.
This realization is always subject to a chain of higher beings than Him, and the text call this the two lotus feet of Dikshâguru, or Master of Initiation. If He obeys the cosmic evolution law, keeps his individual consciousness alive even at the time of Samkshaya-Pralaya.
He is filled with peace because the highest bliss caused him to taste God, although it did not make like Him; then, he enjoys God at his own place in cosmic evolution.
According to this Verse, a perfect being does not lose his individuality even at the time of the Great Dissolution, because some Masters in Theology are of the opinion that those beings that have reached a high state of evolution dissolve their individual seed, or monad, in the Great Pralaya. Other Masters disagree with this concept and hold that a being never loses his spiritual individuality once he has acquired it, whatever may be his grade of evolution.

Verse 55

“If an ascetic of still heart and concentrated mind, devoted at the lotus feet of his Master, reads this work, which is the Highest Source of Liberation Knowledge, and if the disciple has no faults and is pure and quite reserved, then surely his mind dances at the Feet of his yearned Divinity.”


Here the text warns the disciple of asceticism that, even just by reading this work slowly and taking it as a holy book, it can be advantageous. But he must have always a pure and quite reserved heart because one never has to make publicly known those works made by God in the innermost being. Then he will be able to glimpse the way, and his mind can receive those divine graces pre-announced that the Verse calls “dance of Ishta-Devatâ Feet”.


Preliminary Verse

Now I speak of the first bud (of the yoga plant) Brahman’s complete realization which must be completed according to Tantras through six Chakras, and so on in due order.

Verse 1.
On the space, out of Meru, located at right and left, the two Shirâs are: Shashî and Mihira. Nadî Sushumnâ, the one whose substance is triple Guna, is in the middle. She is the form of the Moon, Sun and fire. Her body, a chain of Dhûstûra flowers, extends from the middle of Kanda to head and, within, shining Vayrâ extends from Medhra to head.

Verse 2.
Chitrinî is in her; she is lustrous with Prasava luster, and Yogis are unable to reach her in Yoga. She (Chitrinî) is flexible like cobweb, and permeates all lotuses locates in the spine, and is pure intelligence. Brahmanadi is in her (Chitrinî), extended from the orifice in Hara’s mouth to a place beyond, where Âdideva is.

Verse 3.
She (Chitrinî) is beautiful like a lightening chain, and thin like (lotus) fiber, and shines in mind of wise men. Extremely flexible, she awakens pure knowledge; incarnation of any Happiness the one whose true nature is pure Consciousness, Shuddha-bodha-svabhâvâ. Brahma-dvarâ shines on her mouth. This place is the entrance to the region sprinkled with ambrosia; it is called the Knot, and Sudhumnâ’s mouth too.

Verse 4.
Now we come to Adhârâ Lotus. It is by Sushumnâ’s mouth, and located under genital organs and over anus. It has four red petals. Its head (mouth) hangs downward. Over petals are four letters from Va to Sa, of shining golden color.

Verse 5.
In this (Lotus) is the square Prithivî’s region (Chakra), surrounded by eight shining spears. Its yellow and beautiful color is like that of a lightening, like Dharâ Bìja that is inside.

Verse 6.
Adorned with four arms and located over the King of Elephants, she holds on her lap the Creator boy, shining like the young Sun, with four lustrous arms, and the richness of his lotus-face is fourfold.
Note: “Arm” may be replaced by “weapon”.

Verse 7. Here Devî Dâkini abides; her four beautiful arms are shining, and her eyes are of resplendent red color. She radiates with the luster of many Suns emerging at the same time. She carries the revelation of the ever-pure Intelligence.

Verse 8.
Near the Nadi called Vajrâ, and on the pericarp (of the Âdharâ-Lotus) it is constantly shining the beautiful, luminous and soft triangle like a lightening –KamarÛpa– also known as Traipura. Always and everywhere it is the Vâyu called Kandarpa, which is deeper red that the Bandhujiva flower, the one who is the Lord of Beings and shines like ten million Suns.

Verse 9.
In it (the Triangle) is Swayambhu behind His form of Linga (like a human phallus), beautiful like molten gold, His head downward. Revealed by Knowledge and Meditation, His form and color is of a new leaf. His beauty enchants like new-lightening beams and Full-Moon beams. This Deva, the one who stays happily here as in Kâshî, has forms of a vortex.

Verses 10 and 11.
Shankara differs from Kalicharana, and has written the two verses separately.
Over it, the sleeping Kundalini shines, thin like a fiber of Lotus stem. She bewilders the world by covering softly Brahma-dvâra mouth with her own mouth. Like the spire of a shell, Her shining, serpent-like form surrounds Shiva three times, and Her luster is the intense blaze of a young and strong lightening. Her sweet whisper is like a vague buzzing of bees that are mad with love. She produces melodious poems and Bandha (certain literary composition the one whose verse takes the form of diagram or square) and composition of any other kind in prose or verse, Bhedakrama or Atibhedakrama, in Sanskrit, Prâkrita and other languages. She is the one who sustains all beings in the world through breath-in and breath-out, and shines in the cavity of the root (Mûla) Lotus like a chain of shining lights.

Verse 12.
The domineering Parâ –Shri Parameshvari, Awakener of eternal knowledge– rules over it. She is the omnipotent Kalâ, who is wonderfully fit for creating and subtler that subtlety itself. She is reservoir of this continuous current of ambrosia emanating from the Eternal Happiness. The whole Universe and this Boiler (Katâha, the lower half of Brahmânda, which has the said form) are illuminated by Her brilliance.

Verse 13.
A man becomes a Lord of the word and a King among men, and an Adept as for knowledge of any kind, by meditating like that by meditating about Her that shines in Mûla Chrakra, with the brilliance of ten million Suns. He becomes free of all diseases, and his innermost Spirit is filled with great Content. His mood is pure and his words are profound and musical, and he serves the main Devas.

Verse 14.
There is another Lotus, of beautiful vermilion color, located in Sushumnâ, at the root of genital organs. Letters from Ba to Purandara are on its six petals, with the Bindu superposed and shining like a lightening.

Verse 15.
In it is the white, shining, watery region of Varuna, wirth the form of Crescent Moon, and there in, seated on a Makara, the Bîja Vam, stainless and white like Moon in autumn.

Verse 16.
May Hari, in it, the one who is the pride of the early youth, the one whose luminous blue body is beautiful to behold, with yellow attire and four arms, wears Shrî-vatsa, and Kaustubha, protect us!

Verse 17.
It is here where Rakînî abides always. Her color is that of blue Lotus. Her raised arms, which are several weapons, increase the beauty of Her body. She wears heavenly attires and adornments, and exalts Her Mind by drinking ambrosia.

Verse 18.
The one who meditates about the immaculate Lotus, called Svâdhishthânâ, gets rid immediately of all his enemies, such as Ahamkâra’s faults and so on. He becomes a Lord among Yogîs, and is like the Sun illuminating the thick darkness of ignorance. His rich word flows in prose and verse, with a well-reasoned speech, like nectar.

Verse 19.
Over it and in the navel root, is the shining ten-petal Lotus, of rainy cloud color. In it, letters from Da to Pha, color blue Lotus with Nâda and Bindu over them. Meditate there about the region of Fire, triangular and shining like the Sun at daybreak. Out of it, three Swastika marks, and inside, the same Bîja of Vahni.

Verse 20.
Meditate about Him (Fire) seated on a ram, with four arms, and radiant like rising Sun. On His lap, Rudra abides always, in pure vermilion color. He (Rudra) is white by ashes that are covering Him; his look is ancient and has three eyes, His hands assume the gesture of bestowing favors and dissipating fear. He is the destroyer of the creation.

Verse 21.
Here Lâkîni, benefactor of all, abides. She has four arms, her body is radiant and her skin black, wears yellow garments and diverse adornments; She drinks ambrosia and is over-excited. Through meditation about this Navel Lotus one acquires power to create and destroy (the world). Vâni, along with thewhole richness of knowledge, abides always at the lotus of Her face.

Verse 22.
Over this, at the heart, is the charming Lotus, his color is that of the Bandhûka flower, with twelve vermilion-colored letters starting with Ka, located inside. It is known by its name of Anâhata, it is like the tree of the heavenly wish, and bestows more wishes (that a person asks for). Here is the region of Vâyu, which is beautiful, with six tips and smoke color.

Verse 23.
Meditate in it on the sweet and excellent Pavana Bìja, which is gray like a smoke cloud, with four arms, riding a black antelope. And in it (meditate) also on the Abode of Mercy, the Immaculate Lord that is shining like the Sun, and the one whose hands make gestures of granting favors and dissipating fears in the three worlds.

Verse 24.
Here Kakînî abides; She is joyful and auspicious, Her color is yellow, has three eyes and is a benefactor to all. She wears adornments of any kind, and Her four hands hold a slipknot and a skull, and make both the sign of blessing and the sign of dissipating fears. Her heart is calmed down because she is drinking nectar.

Verse 25.
Shakti, whose soft body is like ten thousand lightening beams, is on the pericarp of this Lotus whose form is that of a triangle (Trikona). In the triangle is the Shivalinga known by the name of Vâna. This Linga is like shining gold and on its head there is a tiny orifice like a gem. It is the shining abode of Lakshmî.

Verse 26.
The one who meditates about this Heart Lotus is able to be (like) a Lord of the Word, can protect and destroy the worlds as Ishvara. This lotus is like the heavenly-wish tree, abode and seat of Sharva. Embellished by Hamsa, it is like the steady flame of a lamp where the wind does not blow. Charming filaments surround and adorn its pericarp illuminated by the solar region.

Verse 27.
Outstanding among Yogis, he is always more loved than the most beloved by women. He is preeminently wise and filled with works. He controls completely his senses. His mind, intensely concentrated, is strengthened by thoughts of Brahman. His inspired word flows like a (crystalline) current of water. He is like Devata, the beloved of Lakshmî, and can enter the body of someone else at will.

Verse 28 and 29.
In the throat is the Lotus called Vishudda, which is pure and smoked-purple color. (sixteen) vocals above its (sixteen) red petals are clearly visible to him whose mind (Buddhi) is illuminated. On the pericarp of this Lotus is the circular Ethereal Region that is while like Full Moon. On an elephant, which is white like snow, the white Ambara Bîja is seated. It has four arms: two hold the slipknot and goad, and the other two make gestures of bestowing favors and dissipating fear.

They add to His beauty. On his lip is the abode of the great Deva, who is white like snow, with three eyes and five daces, and ten beautiful arms, wearing a tiger skin. His body is united to that of Girijâ, and He is known by the meaning of His name, Sadâ-Shiva.

Verse 30.
Shakti Shakinî, who abides at this Lotus, is purer than the Ocean of Nectar. Her garment is yellow, and Her four Lotus hands hold the bow, arrow, slipknot and goad. The entire region of the Moon, without the mark of a Hare (man of the Moon) is on the pericarp of this Lotus. This (region) is the gate of the Great Liberation to him who whishes the richness of Yoga and whose senses are pure and under control.

Verse 31.
The one who has obtained complete knowledge of Âtmâ (Brahman) by concentrating constantly his mind (Chitta) on this Lotus, becomes a great Sage (Kavi), being eloquent and wise, and enjoys uninterruptedly mental peace. He sees the three periods, becomes benefactor to all, gets rid of disease and sorrow, is long-lived and, like Hamsa, becomes a destroyer of endless dangers.

Verse 31 a. (Not included by Kalicharana and Shankara). When a Yogî fixes constantly his mind on this Lotus and has his breath under control through Kumbhaka, then, being wrathful, is able to move the three worlds. Neither Brahma, nor Vishnû, nor Hari-Hara, nor Sûrya, nor Ganapa, is able to control (resist) his power.

Verse 32.
Lotus called Âjnà is (beautiful and white) like the Moon. On its two petals are the letters Ha and Ksha, which are also white and increase its beauty. It shines with the glory of Dhyâna. She has six arms, one hand holds a book; other two hands make the gesture of granting favors and dissipating fear, and her other hands hold a skull, a little drum and a rosary. Her mind is pure (Shudda-chittâ).

Verse 33.
The subtle mind (Manas) abides in this Lotus. The subtle mind is well known. In the Yoni, on the pericarp, is the Siva called Itara, with His phallic form. Here He shines as a lightening chain. The first Bîja of Vedas –which is the abode of the most excellent Shakti that, through her radiance makes the Brahma-sutra visible– is also there. The Sâdhaka should meditate on them with steady mind according to the (established) order.

Verse 34.
The excellent Sâdhaka, whose Âtmâ is just a meditation on this Lotus, can enter rapidly the body of someone else at will, and become the most excellent among Mounis –by knowing all and seeing all. He achieves his union with Brahman and acquires excellent and unknown powers. He becomes a benefactor to all, and versed with all Shâstrâs. Famous and long-lived, he is always Creator, Destroyer and Preserver of the three worlds.

Verse 35.
A combination of letters forming the Pranava is always at the Triangle, in this Chakra. It is the innermost Âtmâ as pure mind (Buddhi), and looks like a flame in the wake of its radiance. Over it is the Crescent Moon, and over this, the Nothingness, whose whiteness is equal to that of Balarâma, and disseminates Moon beams.

Verse 36.
When the Yogi locks the house that lacks support, the knowledge that he obtains with the assistance of Paramaguru, and when Chetas disolves in this place that is the abode of uninterrumpted happiness, then he sees fiery sparks shining with clarity in the middle and on the space above (the triangle).

Verse 37.
Then also he sees the light with the form of a flaming lamp. He shines like morning sun, and burns (shines) between Heaven and Earth. It is here that the Bhagavan manifests himself with His whole power. He does not know decay and is witness of all, and is here such as He is on the region of Fire, Moon and Sun.

Verse 38.
This is the incomparable and delightful abode of Vishnû. The excellent Yogi in the hour of death places blissfully here his vital breath (Prâna), and (after death) enters that Supreme, Eternal, Birthless, First Deva, Purusha, who was before the three worlds and is known to Vedas.

Verse 39.
When the Yogi’s actions are good in every sense through service at the Lotus feet of his Guru, then he will see over it (Âjnâ-chakra) the Mahânâda form, and will have always the Siddhi of the Word on the Lotus of his hand. Mahânâda, place of Vayu’s dissolution, and a half of Shiva, in the form of a plow, is still, grants favors and dissipates fear, and manifests pure intelligence (Buddhi).

Verse 40
At the top of all these, at the empty place in which Shankhini-Na-di is, and beneath Visarga, the Lotus of one thousand petals is. This Lotus is shining and whiter than the Full Moon, and its head is looking down. It bewitches. Its branch-like filaments are dyed by the color of the young Sun. Its body is luminous, with letters starting from A, and it is absolute bliss.

Verse 41.
The Full Moon is in it (Sahasrâra), without the mark of a hare, shining as a cloudless sky. The Triangle is in it (Chandra-mandala), shining constantly as a lightening, and in this Triangle the Great Void shines, which is secretly served by all Suras.

Verse 42.
Quite hidden, and accessible only through hard efforts, it is that subtle Bindu (Shûnya), main Liberation root, which manifests the pure Nirvana Kalâ with Amâ Kalâ. Here is the Deva known to all as Parama Shiva. He is Brahman and Âtmâ of all beings. Rasa and Virasa are united in Him, and He is the Sun that destroys the dark of ignorance and deception.

Verse 43.
Bhagavân pours a constant and abundant current of essence like nectar, and instructs the Yati of pure mind about knowledge through which he understands the unity of Jivâtmâ and Paramâtmâ. He permeates all things as Lord who is the current ever flowing and disseminating any form of bliss known by the name of Hamsah Parama (Parama-hamsah).

Verse 44.
Shaivas call it Shiva’s abode; Vaishnavas call it Parama Purusha; others call it Hari-Hara’s place. Those who are filled with passion for the Lotus feet of Devîs call it excellent abode of Devîs; and other great sages (Mounis) call it pure place of Prakriti-Purusha.

Verse 45.
The one who has controlled his mind, and known this place, as the man par excellence, is not born any more at this Wandering, since nothing can tie him in the three worlds. He has controlled his mind, and achieved his purpose, so he has power to do whatever he likes, and to avoid anything against his will. He moves always toward Brahman. His word, in prose or verse, is always pure and sweet.

Verse 46.
Here is the excellent (supreme) sixteenth Kalâ of the Moon. She is pure and (Her color) is like the young Sun. She is as thin as the hundredth part of Lotus stem fiber. She shines, and is soft as ten million lightening, and inverted. Her source is Brahman, and a continuous current of nectar flows from here in abundance (or She is receptacle of the current of excellent nectar coming from the blissful union of Para and Parâ).

Verse 47.
Nirvâna-Kalâ is in it (Amâ-Kalâ). She is beyond excellence. She is as subtle as a thousandth part of a hair tip, and Her form is of Crescent Moon. She is the everlasting Bhagavatî, who is the Devatâ permeating all beings. She bestows divine knowledge, and is shining like the light of all Suns shining at the same time.

Verse 48.
The Highest and Primordial Nirvâna-Shakti shines in the middle space (Middle of Nirvâna-Kalâ); She shines as ten million Suns, and is Mother of the three worlds. She is extremely subtle, as a ten millionth part of a hair tip. She contains the current of joy flowing constantly, and is life of all beings. She takes graciously the knowledge of the Truth (Tattva) to minds of sages.

Verse 49.
The eternal place called Shiva’s abode is in Her; this place is free of Mâyâ, only Yogîs can reach it, and it is known by the name of Nityanânda. It is filled with any form of bliss, and is properly Pure Knowledge. Some persons call it Brahman; others call it Hamsa. Sages describe it as Vishnû’s abode, and righteous men speak of it as ineffable place of Âtmâ’s Knowledge or Liberation place.

Verse 50.
The one who has purified his nature by practicing Yama, Niyama, or something similar, learns from his Guru’s lips the process that paves the way to discovery of the Great Liberation. Then, the one who has his whole being immersed in Brahman raises Devî through Hûm-Kâra, perforates the Linga’s center, whose mouth is closed and later invisible, and puts Her in the Brahmâdvara through Air and Fire (in the latter).

Verse 51.
Devî, who is Suddha-sattvâ, permeates the three Lingas and, after She reaches all Lotuses known as Lotuses Brahma-nâdîs, shines with Her full brilliance within. Later, in Her subtle state, which is shining like a lightening, and thin like Lotus fiber, She goes toward the brilliant and flaming Shiva, the Highest Bliss and, suddenly, produces the Liberation bliss.

Verse 52.
The wise and excellent Yogî, immersed in ecstasy, and as a devotee at the Lotus feet of his Guru, must lead Kula-Kundalinî along with Jîva to His Lord Parashiva on the Liberation abode in the pure Lotus, by meditating on Her who bestows wishes as Chaitanyarûpâ Bhagavatî. He must cause Her absorb in Herself all things as long as he leads Kula-Kundalini.

Verse 53.
The beautiful Kundalî drinks the excellent red nectar emanated from Para Shiva, and returns from the place where the Eternal and Transcendent Bliss shines with Her full glory, along the path of Kula, and enters again the Mûlâdharâ. A Yogi of steady mind makes an offering (Tarpana) to Ishta-devata and to Devatâs in the six centers (Chakras), Dâkini and others, with the current of heavenly nectar that is in Brahmanda’s vessel, whose knowledge he has obtained by means of tradition of gurus.

Verse 54.
A yogi who has learnt, after a practice of Yama, Niyama, or something similar, this excellent method of the two Lotus feet of the auspicious Dîkshâguru –which are source of uninterrupted bliss– and whose mind (Manas) is under control, is not born any more in this world (Samsârâ). To him there is no dissolution even in the time of Final Dissolution. Filled with Peace and excelling over all Yogis, he rejoices by the constant realization of what is source of Eternal Bliss.

Verse 55.
If a Yogî, devoted to the Lotus feet of his Guru, with still heart and concentrated mind, reads this work –the highest source of the Liberation knowledge– and remains pure and quite reserved, then certainly his mind dances at the Feet of his Ishta-devatâ.


The Fivefold Stool

Introductory Verse

I meditate on the Guru in the thousand-petal Lotus, radiant as fresh beams of Full Moon, whose hands make gestures of bestowing favors and dissipating fear. His attire, garland and perfumes are always fresh and pure. His appearance is kind. He is at the Hamsa, on the head. He is Hamsa.

Verse One
I adore the wonderful White Lotus of twelve letters, which is in the matrix (Udare) of –and inseparable from– the pericarp of the Lotus in which is Brahma-randhra, and adorned by Kundalini’s channel.

Verse Two
I adore Shakti’s abode at the place where pericarps gather. It is formed by lines A, Ka and Tha, and letters Ha, La and Ksha, which are visible in every end, and characterize it as a Mandala.

Verse Three
I meditate, in my heart, on the Jewelled Altar (Mani-pîtha) and on Nâda and Bindu in the above-mentioned triangle. On this altar, the pale-red glory of gems humiliates the brightness of a lightening. Its substance is Chit.

Verse Four
I meditate closely on the three lines over it (Manipîtha) starting from the line of Fire, and on the brightness of Manipîtha, enhanced by the shine of three lines; also I meditate on the primordial Hamsa that is the all-powerful Great Light, in which the Universe is absorbed.

Verse Five
There the mind beholds the two Lotuses: the Guru’s Feet; the honey of them is ruby-colored nectar. These two Feet are fresh like nectar of the Moon, and the place of every auspicious thing.

Verse Six
In my head I adore the two Lotus Feet of my Guru. The jeweled stool on which these feet are resting removes any sins. These feet are Red like young leaves. His toenails are like the Moon shining with full glory. The beautiful brightness of Lotuses growing on the lake of nectar comes from them.

Verse Seven
This hymn of praise, of the Fivefold Stool, has been uttered by the One of Five Faces. Through it (Its recitation and hearing) you get every good obtained (by reciting and hearing) all hymns in praise of Shiva. This fruit can be obtained only with hard effort during the Wandering (Samsârâ).


Teaching 2: “THE SUSHUMN”
Teaching 3: “ADHARÂ-CHAKRA”
Teaching 6: “MANIPURA”
Teaching 7: “ANÂHATA”
Teaching 8: “VISHUDDA
Teaching 9: “ÂJNÀ”
Teaching 10: “SAHASRÂRA”
Teaching 11 “NIRVANA-SHAKTI”
Teaching 12: “NITYANANDA”
Teaching 13: “SHUDAHA SATTVA”


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