Crystals for the zodiac

Crystals for Aries


Crystals for Taurus


Crystals for Gemini


Crystals for Cancer


Crystals for Leo


Crystals for Virgo


Crystals for Libra


Crystals for Scorpio


Crystals for Sagittarius


Crystals for Capricorn


Crystals for Aquarius


Crystals for Pisces



Yoga Asanas To Reduce Belly Fat (III)

Stubborn belly fat can be extremely irritating. You can exercise daily and keep a healthy diet, but sometimes there’s still that last bit of belly fat that your body holds on to. Yoga alone won’t eliminate body fat, but when combined with other exercise and a diet free of junk food and harmful additives and chemicals, it can help to boost your body’s metabolism and strengthen your core to eliminate stubborn belly fat.

Practice these five yoga poses to get the toned belly you’ve been working for!

Naukasana (Boat Pose)

This yoga posture helps you reduce belly fat and is excellent for fighting fat around the waist. It is very good for the stomach as well as strengthening the back and leg muscles.


How To Do Naukasana

  • Lie down on a mat in supine position, legs together and stretched, arms to your sides facing down.
  • On inhalation, start raising your legs without bending at the knees.
  • Stretch your foot and your toes outward.
  • Raise the legs as high as possible.
  • Now raise both arms keeping them straight, attempting to reach toward your toes.
  • Attempt to bring your body close to 45-degree angle.
  • Breathe normally.
  • Hold this pose for at least 15 seconds.
  • Gently exhale as you release.
  • Repeat this for at least 5 rounds with relaxation for 15 secs after each round.

Yoga Asanas To Reduce Belly Fat (II)

An erroneous lifestyle, unhealthy eating habits, lack of exercise, and high stress levels – all of these give rise to a flabby tummy.

The wider your abdomen, the higher is the level of risk. And, there are no shortcuts to get rid of abdominal fat. Proper diet, combined with a good fitness routine, can definitely help you reduce belly fat to a large extent.

This is where yoga comes into play. It not only helps decrease abdominal fat, but also allows you to control your body and mind like never before!

Dhanurasana (Bow Pose)

Bow pose is the best postures to strengthen the abdominal core. To reach its full potential rock back and forth while holding the pose. This motion gives your abdomen a full massage and activates the digestion system. Fights constipation. It also gives the full body and back a good stretch.


How To Do Dhanurasana

  • Begin with lying down on your belly in prone position with legs stretched together, arms placed on either side of the body.
  • Then bend the knees, reach your arm to the ankles of the feet and hold.
  • On inhalation lift your head and bend backward. Lift your legs as higher as you can.
  • Hold this posture for 15–30 seconds. Breathe normally while holding the pose.
  • On exhalation, slowly bring back your body to the prone position.
  • Repeat this for at least 5 rounds with relaxation for 15 seconds after each round.

Yoga Asanas To Reduce Belly Fat (I)

Many people have difficulties losing belly fat so I was thinking to start presenting to you a series of asanas which help reduce belly fat.

Stomach fat can be one of the most difficult and stubborn areas of your body to burn off. Most of the times big fat tummy is the first thing people notice when they observe you. Therefore having belly fat can make you very self-conscious and it will affect your quality of life. The abdominal fat, in fact, is closely linked to heart diseases, type 2 diabetes, insulin resistance, and even some forms of cancer. Getting rid of belly fat is important because it is one of the most dangerous places in the body to keep the fat.

There are plenty of yoga Asanas and exercises which help in reducing belly fat, they are effective and can be practiced by any healthy person. But it is important to understand that in order to eliminate the belly fat, it is necessary to focus on nutrition as this is as much as 70% of the result.

You could practice these yoga poses to reduce belly fat almost every day to get fast and best results.

Cobra pose (Bhujangasana)

Cobra pose is a great posture to strengthen the abdominal muscles and to reduce belly pooch. This pose will strengthen the back, abdomen and entire upper body. It also makes the spine flexible and strong.



How to do Bhujang Asana

  • Lie down on your belly with legs stretched.
  • Place the palms underneath the shoulder.
  • Chin on the floor and all the toes touching the floor.
  • Then, on inhalation slowly raise your chest up bending backwards as much as possible.
  • This allows your body to look like a cobra ready to strike with the head raised.
  • Hold the cobra pose for 15 – 30 secs depending on your ability.
  • On exhalation slowly bring your entire body down to the prone position.
  • Repeat this for at least 5 times with relaxation for 15 secs after each round.
  • Don’t do this pose if you have back injury,ulcer, hernia or if you are pregnant.

Crystal reading

Hey guys, it’s been a really long time since the last crystal reading I’ve done here. So I was thinking it would be nice to do one for the next period of time. The crystals I’m using today are: Blue Lace Agate, Botswana Agate, Moss Agate, Turritella Agate, Amazonite, Amethyst, Aquamarine, Aventurine, Beryl, Bloodstone, Carnelian, Citrine, Emerald, Fluorite, Garnet, Hematite, Herkimer Diamond, Green Jasper, Red Jasper, Labradorite, Lapis Lazuli, Lepidolite, Obsidian, Snowflake Obsidian, Peacock Ore, Petrified Wood, Pyrite, Clear Quartz, Rose Quartz, Rutilated Quartz, Smokey Quartz, Snow Quartz, Sardonyx, Selenite, Sodalite, Tiger’s Eye, Turquoise and Unakite.13023484_10153444730862623_1317686644_n

So, I’ve extracted 3 stones: 1. Sardonyx, 2. Snowflake Obsidian and 3. Hematite



  1. Sardonyx: Weddings, engagements, proposals, love affairs, romance are all indicated by this stone. Most professionals suggest that the stone means a wedding, although not necessarily for the questioner. However the stone refers to all love interest and should not necessarily be taken for a wedding.
  2. Snowflake Obsidian: This crystal indicates the end of a challenging time.
  3. Hematite: Await healing, reflecting back, protection. New opportunities are coming. This crystal indicates a down to Earth person.

So, bear in mind these crystals messages for the next week or so and take care. Hope you all have a blessed week!

Bhakti Yoga

Bhakti Yoga
God’s Fire of Love

“In their heart love is blooming in every moment. Every one of their gestures expresses devotion. Everything they do is an offering to God. They are the Bhakti Yogis – the followers of the path of endless love and frenetic aspiration towards the Absolute Divine.”

The word BHAKTI denotes man’s overwhelming and mysterious love for God, impregnated with respect and adoration. Bhakti Yoga, the devotion path, is one of the most elevated methods that permit the accomplishing of the state of communion with the Absolute Divine. The path of intense love for God is characterized by the extrodinary impetus of love and of the pure spontaneity in the act of adoration.

The total and overwhelming love for God, the shortest and the most energetic way to reach Him, permits recognizing the Supreme Divine Centre (the self) as the Whole, the essential place of endless love and of the immortal peace. With the mind focused in an unique radiant point (Atman), the true bhakti penetrates all illusory appearances which were covering for him this Centre and thus, instantly will issue forth the fire of love, which will burn the artificial and limited circle that was previously separating the great yogi from his profound inner as well as from the fundamental cosmic totality ( God).
Bhakti is the thread which unites the heart of the disciple with the heart of God. It is the continuous outpouring of love before the Adored One, in a real divine “infatuation”.
The condition or attitude of the yogi who feels for God a sincere, total and unconditional love is called Bhava. The Bhakti tradition mentions five different types of manifestation of love:
1. In Shanta Bhava, the disciple is characterized by a permanent attitude of peace and piety. His heart is pervaded by the love before God and for all beings, regarded as His manifestation. The simple thought to Him awakens in the adept’s being an overwhelming joy.
2. In Dasya Bhava, the disciple permanently lives a state of abandoning his will before the will of God. His entire devotion is offered to the Divine or Spiritual Master, from all his heart. Through everything he does, he seeks to please Him, and thus he finds his joy and comfort.
3. In Sakhya Bhava, God is seen as being the best friend. Before the best friend we show ourselves as we are, we do not hide anything, our soul is open and we can communicate in the intimacy of our being with God himself. This kind of relationship existed between Arjuna and Krishna,
4. In Vatsalya Bhava, the disciple regards God as his child, taking care of Him, serving Him, nourishing Him, as a mother takes care of her son. Yosoda was such a disciple for Krishna.
5. The last and the highest form of Bhava is Madhurya Bhava or Kanta Bhava, characterized through the approach that God is considered as the lover. This Bhava leads rapidly, in case of a sincere and frenetic love, to the communion with God. Thus, the one who loves and the one to be loved become one heart, keeping though this separation to feel and to enjoy the bliss of the cosmic game between them. This was the relationship between Radha and Krishna.
The state of devotion before God can be amplified in nine different ways, which are characterized  by a common element: intense and overwhelming love before Him. In the treaties of oriental wisdom, Srimad-Bhagavad and Vishnu-Purana mention the following nine aspects of Bhakti:

1. Sravana – to study divine truths, teachings

2. Kirtana – to sing hymns of glory dedicated to the Divine

3. Smarana – to remember constantly of the name and presence of God

4. Padasevana – to serve God

5. Archana – to adore God

6. Vandana – to pray to God

7. Dasya – to amplify the state of devotion before the Divine

8. Sakhya – to amplify the state of friendship with God

9. Atmanivedana – to abandon completely before the Supreme Divine Will.

The follower of the devotion path can choose any bhakti method which suits him the best. Following this path with perseverance, he will finally attain divine illumination.
1. Saravana presumes careful studying of the divinely inspired stories about the virtues and glory of God, about His name and His form, also, under the direction of an authentic spiritual master to apply what he understands from the sacred texts. The authentic spiritual master can offer to his disciple who listens with an open heart, the correct understanding of the spiritual truths and the way to put them into practice.
2. Kirtana means to devote hymns of glory to God. Overwhelmed constantly by the ecstasy of the divine love, the follower sings and dances all around, adoring God. Just by hearing the name of his Most Loved one, the heart of the disciple is filled with overwhelming and frenetic love, expressed through hymns of love.
3. Smarana means remembering endlessly of God. The yogi is permanently aware of the divine presence in everything surrounding him. In every being, in everything surrounding him, he sees first the glorious manifestation of the divine. Frequently, this disciple talks about God and meditates on His attributes.
4. Padasevana means serving the whole humanity seeing it like a manifestation of the Divine. For this yogi, granting support and help for others means to participate full of love to the divine creation, and thus being in harmony with all universal laws.
5. Archana means the adoration of God. This adoration can have as a starting point an inspired representation, certain sacred hymns, or even a state of overwhelming love which appears spontaneously. The meditations of adoration and gratitude, of imperious and unhindered ardor toward God can lead the disciple’s being to supreme state of ecstasy, Samadhi.
6. Vandana is prayer full of humbleness and aspiration, pronounced with a sincere heart, full of love. Divine Grace is flows over the disciple, reaching finally the state of Godliness.
7. Dasya Bhakti is characterized by a total state of devotion and abnegation. This state is attained through meditation on the divine attributes, on the nature and mystery of the divine, as well as through sharing these revelations with others.
8. Sakhya Bhakti means amplifying the feeling of friendship with God. To be always with Him, to consider Him the best Friend, to be in His presence permanently, to love Him like a best Friend – this is Sakhya Bhakti.
9. Atma Nivedana means to offer to God our whole being, considering everything happening to us as gifts offered by God, gifts from which we have something to learn. This disciple gives up to his own limited will and abandons himself to the Will of God. He becoms thus a channel of manifestation of the divine energy, which purifies and elevates his whole being, leading him to the supreme realization.
The nine aspects of Bhakti are ways through which the follower of the devotional path can attain the supreme ideal of life: communion with God. For Jesus, God was the Heavenly Father. Ramakrishna adored Him in his aspect of Divine Mother.
Many others have attained perfection through the adoration of Jesus. Many others have attained perfection adoring Krishna as a lover. Let’s remember every moment that God is there inside us, He is the closest and most beloved one to us. As we become more aware of the divine omnipresence, so we will be closer to the attaining the supreme goal.

Yamas and Niyamas

Yamas, and its complement, Niyamas, represent a series of “right living” or ethical rules within Hinduism and Yoga. They are a form of moral imperatives, commandments, rules or goals. The Yamas are the “don’t do these” list of self-restraints, typically representing commitments that affect one’s relations with others and self. The complementary Niyamas represent the “do these” list of observances, and together Yamas and Niyamas are personal obligations to live well.

The earliest mention of the word Yamas is in the Rigveda, and over fifty texts of Hinduism, from its various traditions, discuss Yamas. Patañjali lists five yamas in his Yoga Sūtras. Ten yamas are codified as “the restraints” in numerous Hindu texts including Yajnavalkya Smriti in verse 3.313, the Śāṇḍilya and Vārāha Upanishads, the Hatha Yoga Pradipika by Svātmārāma, and the Tirumantiram of Tirumular.

Five Yamas

The five yamas listed by Patañjali in Yogasūtra 2.30 are:

  1. Ahiṃsā (अहिंसा): Nonviolence, non-harming other living beings
  2. Satya (सत्य): truthfulness, non-falsehood
  3. Asteya (अस्तेय): non-stealing
  4. Brahmacharya (ब्रह्मचर्य): chastity, marital fidelity or sexual restraint
  5. Aparigraha (अपरिग्रहः): non-avarice, non-possessivenes

Niyama (Sanskrit: नियम) literally means positive duties or observances. In Indian traditions, particularly Yoga, niyamas are recommended activities and habits for healthy living, spiritual enlightenment and liberated state of existence. It has multiple meanings depending on context in Hinduism. In Buddhism, the term extends to the determinations of nature, as in the Buddhist niyama dhammas. In Pāli the spelling niyāma is often used.

Five Niyamas

In Patanjali’s Yoga Sutras, the Niyamas are the second limb of the eight limbs of Yoga. Sadhana Pada Verse 32 lists the niyamas as:

  1. Śauca: purity, clearness of mind, speech and body
  2. Santoṣa: contentment, acceptance of others and of one’s circumstances as they are, optimism for self
  3. Tapas: accepting and not causing pain
  4. Svādhyāya: study of self, self-reflection, introspection of self’s thoughts, speeches and actions
  5. Īśvarapraṇidhāna: contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)

Sahasrara Chakra (Crown Chakra or Brahmarandhra)

Sahasrara Chakra Yantra

Synthesis on Sahasrara

“When the Kundalini energy is intimately united with Shiva (God) in Sahasrara, the yogi/ yogini rejoices of supreme happiness. He/ she reaches the state of super-consciousness and realizes the highest knowledge.” – Swami Shivananda

– Localization: the seventh subtle center of force called Sahasrara is located in the physical body in the crown area. In the Oriental literature it is also called “the supreme center of contact with God”.
– It symbolizes
: detachment from illusions – fact which leads to the obtaining of supramental and complete knowledge of Truth according to which everything is one and one is everything.
– On a psychic level
: the human being gains awareness over infinity and supramental ineffable knowledge. Its psychic function is the spiritual “opening” towards the creative force of the universe.
– Specific reactions in the case of the harmonious activation of Sahasrara:
the systematic dynamism of Sahasrara (through focus, meditation and other special techniques) triggers the apparition of some paranormal powers and, at the same time, the alleviation of some pathological conditions or even healing on a physical level.

The person having completely awakened this center (Sahasrara) experiences the state of consciousness’ continuity, unity of the contraries, transcendence of polarities and complete merging with the Absolute or God.

Psychological Aspects of Sahasrara


“When the Kundalini energy is intimately united with Shiva (God) in Sahasrara, the yogi/ yogini rejoices of supreme happiness. He/ she reaches the state of super-consciousness and realizes the highest knowledge.” – Swami Shivananda

The person having completely awakened this center (Sahasrara) experiences the state of consciousness’ continuity, unity of the contraries, transcendence of polarities and complete merging with the Absolute or God.
Sahasrara represents the end of the inner journey for the individual consciousness. The secret yogi texts mention that, through the plenary activation of Sahasrara, the human being reaches the highest state of consciousness. But in reality what is this supreme state of consciousness and how can it be achieved?
Jesus called this state “the godly Kingdom of Heaven”, St. Paul – “the paradisiacal peace found beyond reasoning”, Richard Bucke – “cosmic consciousness”. In the teachings of the medieval Buddhist school Zen the term describing it is Satori or Kensho, while in Yoga this state is called Samadhi or Moksha. Regardless of the name given to this ancient and well-known human phenomenon of reaching the highest peak, sometimes gradually through enlightenment, it is about the same state – the ultimate spiritual liberation. This state is the experience of our inner integration into the eternity and of unlimited oneness with the entire creation.
The person with a plenary activated Sahasrara and who maintains permanently the consciousness on this level reached spiritual completion through the unification of individual consciousness with the macrocosmic consciousness of God.One of the pioneers of transpersonal psychology – Abraham Maslow – studied very carefully not the sick man, from a psychic point of view, but exactly the spiritually realized man completed by the oneness with the Absolute. Next here there are the main characteristics of the man completed by the union with God:

     Honesty – the honesty to freely and spontaneously express your superior and benefic feelings, to trust your own optimistic, positive feelings of boundless joy and love in all interpersonal relationships.
Keen sense of humor –
which usually makes you both smile and laugh out loud; obvious humor rather of a circumstance kind which is not calculated but spontaneous and triggers a catching joy; this kind of humor has something absolutely specific to it and only with rare exceptions if never can be repeated.
Social interest –
The spiritually realized or completed man has towards the other human beings in general a deep feeling of ineffable empathy, identification – often astonishing for the others – sympathy and affection in spite of some rare bursts of non-contentment towards evil, selfishness and indulgence in inertia. Sometimes they can show impatience and indifference for the obvious cases of crass stupidity or continuous unconsciousness.

    Love – The ones enliven by love are capable of much more fusion and prove a gigantic power to love many human beings simultaneously; they are also permanently capable of a greater affective and empathic participation; often they realize an almost perfect affective and empathic identification with the others; they easily succeed to impulse for a faster deletion of the painful limits of the ego (this contributing to the revealing of the Supreme Self – Atman).
Attention –
The attention to inner correctitude, nature, the so-called ecstatic “peak” experiences of life showing up as a result of beatific total fusion with the outer world or a certain aspect of it. This fusion confers to the respective person a state of ecstasy and plenitude and makes her live a state of communion with the Absolute.
Simultaneously efficient perception –
The ones that have it live much more into the real world of nature than into the artificial, chimerical, speculative and sterile world full of foolish conceptions, believes and stereotypes which the majority of people mistake for the things unanimously supported and believed by anybody, due to ignorance, superficiality or prejudgments.
Full of candor freshness of appreciation –
The wonderful capacity to ceaselessly appreciate directly and candidly all the fundamental goods of life, being always transfigured by the intuited harmony, deeply touched by the most (appearingly) common circumstances, always seized with childish amazement and often experiencing astonishing states of ecstasy towards everything that exist.
Peak experience –
the feeling of plenary oceanic joy; the ineffable feelings of revealing some mysterious unlimited opening horizons, the feeling of being simultaneously much stronger and much more humble than before, the feeling of a great ecstasy and full of gratitude wonder towards God, the feeling of losing the sense of time and space and finally the conviction that something extremely important and valuable makes us feel immortal and all-powerful.
Ethic sense –
By having a powerful ethical sense the truly spiritually completed men have clear moral criteria and often their notions about good and evil are totally different from the conventional and obviously stupid ones that other people have. They predominantly focus rather on the goals than on the means.
     Freedom – Total freedom to withdraw from the so-called “obligations” without minding at all the prejudgments of the social environment; the manifestation of the power of the plenary joy to be detached, infinitely creative or completely spontaneous.
Detachment –
the periodic need for solitude; these persons really like quietness and solitude because they can ecstatically communicate with God through the supreme Silence.
Creativity –
A special type of creativity resembling rather a brilliant creativity which is appearingly naïve and universal to the innocent children.
Total spontaneity –
especially in the case of these human beings their behavior and manners in almost all circumstances is marked by simplicity and naturalness. This is always obvious especially by the lack of artificiality.
Trust –
The spiritually completed ones have an unshaken trust in the divine and absolutely exceptional mission that they have in this lifetime. They have a huge confidence in themselves, in spite of all the hostile outer influences. They also have a great trust in others and in nature.
Life mission –
The truly spiritually completed people have pretty quickly the intuition that they have a divine mission in this lifetime; often they feel they have an extraordinary task to fulfill for the entire mankind.
Complete autonomy –
It can be noticed, at those spiritually realized, a permanent independency from the superficial and unauthentic culture, low and mediocre environment. For their own development and continuous progress the spiritually completed men depend just on their own forces and latent resources which they awaken in their being through the resonance with the correspondent foci from the macrocosm.
Exemplary spirit of tolerance –
These exceptional people can accept, due to an astonishing transfiguration (which they exercise always) and a lightening-speed intuition in the others of everything that is good and divine – all lacks and sins, all weaknesses and evilness of human nature, without asking any questions, in the same way the common people accept spontaneously all the characteristics of outer nature.

“Like a wave you will melt into the ocean of happiness found over here and you will become one with it, a ceaseless death and rebirth, a drop into the ocean of love. O, what an ecstasy! O, what a sublime bliss! What a complete peace and love!

In the special vast space of Sahasrara you will discover the divine brightness of one thousand incandescent suns. Its beauty will fill you with delight. This pure and divine light does not generate heat and in it moon and stars do not exist. This divine brightness is the perfect image of supreme happiness.”
In Sahasrara there is no heat, solar fire or moon coolness. Not even pain and death can enter here. Sahasrara is full of happiness. Once the yogis arrived here they dive in this bliss. For them over here is the true HOME.

Sahasrara is also called the center of wisdom and coordinates the entire body; all the nadis converge to it. In the yogi treatises it is described like a lotus with one thousand petals. In the center of this lotus dwells God. When the yogis maintain their consciousness over here they gain the immortal state of Shiva’s (God’s) consciousness.” – Swami Muktananda, Siddha Yoga

Key-words     Samadhi – literally: to fix, to settle in divine ecstasy. In Hinduism it is a beatific state of consciousness superior to the states wakefulness, dreaming and deep sleep which is characterized by the complete ceasing of any thoughts. During the state of SAMADHI takes place a total fusion between the one that meditates and the object of meditation (God or the Absolute if this is the object of meditation). There are different forms or stages of SAMADHI. The highest one is called NIRVIKALPA-SAMADHI.

In the Zen Buddhism the ecstatic state of SAMADHI results through the intense mind focus on a supreme (divine) reality. This extraordinary concentration is obtained through a progressive diminishing of mind activities. SAMADHI is the supreme state of consciousness totally non-dualistic and characterized, among other things, by the union between the “subject” and the “object” of experience: the deep ecstatic content of the experience is the only one that exists. This beatific divine state of consciousness is often appreciated by the yogis as “the unique and ecstatic focus of the mind” – at first look this expression could confuse us as it let us suppose this concentration would be directed voluntary and egotistically toward a certain point. Yet the state of SAMADHI is not just an intense focus upon a point and the mind is not directed from a subject (here) to an object (over there) like in a dualistic scheme. An indispensable condition to any deep yogi meditation (DHYANA), in order for it to be truly perfectly realized, is the ability to spontaneously enter as often as possible into the state of SAMADHI.

     Wisdom – supreme state of balance, integrated through intuition, over the world, man, his position in the universe and the reality of God’s existence. It also implies knowledge of the moral values of divine good, ultimate truth, perfect beauty, soul purity, love, respect for other and oneself, unconditional love of God, as well as an unshaken faith in accord with these principles and values. Wisdom is an expression of profound knowledge and complete self control, of a permanent life guiding after the divine and universally valid principles which don’t come against common sense and creative intelligence. The true wisdom reflects the total respect of the laws of nature as they were created by the perfect wisdom of God.

Ajna Chakra (Third Eye or Brow Chakra)

Ajna Chakra Yantra

Synthesis on Ajna Chakra

“The one that focuses intensely and deeply meditates on this chakra gradually destroys all the negative effects of his previous actions, from the present lifetime and the previous ones. The adept becomes a great yogi and a jivanmukta, a liberated person while still alive. He obtains the eight great paranormal powers and the thirty-two minor ones.” – Swami Shivananda

Localization: the sixth center of force called Ajna Chakra is located in the physical body in the area between eyebrows and it is surnamed “the third eye” or “the Eye of Shiva”.
It represents
: superior mental consciousness allowing the direct perception of the invisible worlds and also the direct perception of the subtle aspects of the manifested universe
On a physical level
: it coordinates the activity of pituitary gland (hypophysis) and cerebellum. Hypophysis has a vital role because together with the hypothalamus composes the system of command of all the other endocrine glands.
On a psychic level
: it governs superior intuition, clear-vision, and the capacity to foretell some events, the instantaneous perception of the qualities of a human being and the extra-sensorial perception.
Specific reactions in the case of the harmonious activation of Ajna Chakra:
the harmonious activation of Ajna Chakra grants mental insight, telepathic capacities, self-control, mental understanding through intellectual identification and creative intelligence.

Psychological Aspects of Ajna Chakra  

The eye of inner vision
“The one that focuses intensely and deeply meditates on this chakra gradually destroys all the negative effects of his previous actions, from the present lifetime and the previous ones. The adept becomes a great yogi and a jivanmukta, a liberated person while still alive. He obtains the eight great paranormal powers and the thirty-two minor ones.” – Swami Shivananda

The mental center of command, the center of genial and spiritually intuitive knowledge – Ajna Chakra belongs to the superior triad of the subtle and energetic centers of force. As we said in the previous article, Anahata Chakra – the fourth energetic center corresponding to the empathic affective experiences of universal love and compassion, marks the crossing point between the energies specific for the first three centers of force (in connection with survival, belonging to a group, communication and relationships, sexuality and volition processes) and the energies specific for the last three centers of force (in connection with intuition, knowledge, discernment, perfection and engodiment). Vishuddha chakra corresponds, both from a physiological and a psychological point of view, to the complex process of feeding, the stage of gaining superior receptivity and opening of the soul towards divine inspirations. On this level takes place an inner ennobling by accessing the superior worlds of the universe.

The next stage leads the human being to the most refined and elevated inner perceptions through the awakening, amplification and control of the mental energies. Ajna chakra represents for us a “third eye” oriented towards our enigmatic inner universe as well as towards the subtle and mental aspects of the world, direct perception of the parallel universes; in the yogi tradition it is considered to be the center of spiritual perception. On this level the gradual awakening and opening of the sublime inner vision means actually the access of the being to certain superior levels of consciousness, which all of us have in a latent or potential state and yet presently due to our ignorance we cannot even imagine. The systematic access to these ultimate levels of the consciousness means to get out from the limits of our ephemeral and painful reality of the daily life. Plus this means to get out from the limited concepts of the consciousness focused predominantly on the material aspects and to enter into those ecstatic experiences when we feel one with the infinite. All these also mean to surpass the limitations of time, space and appearingly inexorable causality.

In the traditional yogi view, the role of Ajna chakra in its quality of inner spiritual eye predominantly manifests into the harmonious integration of the being in the universe. Ajna chakra is a focus of emission-reception of the thought-energies, ideas and mental structuring through which we can conceive and understand in a coherent manner the mental subtle universe exterior to our being and its specific energies, thus being helped to govern “our inner universe”. Just as the physical eyes help us to establish certain rapports with the outer things and phenomena, in an analogical way Ajna chakra facilitates and ordinates our rapports with the things, entities and specific phenomena from the subtle spheres of the astral and mental universe.
The person who knows how to focus in the space between the eyebrows, in the middle of the forehead, at the level of Ajna chakra gains a new perspective over the principles and concepts concerning time, space and causality. The inner focus of consciousness predominantly on the level of Ajna chakra leads the human being towards an extraordinary evolutionary stage in which the appearingly dispersed multiplicity of phenomena and events can be simultaneously perceived in an inter-correlated, harmonious and perfectly integrated vision. The ideal superior state characterizing this center of force is an awakening of consciousness to a level of deep intuition and integrative understanding.
The real description of “the third eye” means the balanced joining of analysis and discernment – that characterizes the right cerebral hemisphere, with the opening and direct access to the intuitive world – which is specific for the left cerebral hemisphere. This means to end both the sterile dry intellectualization and the superstitions or fantasy-like misgivings; the harmonious unification of these two modalities of knowledge in a unitary whole.
On the path of spiritual evolution the one vying supreme completeness gradually crosses the different mental levels called by the great yogis: ordinary mind, superior mind, enlightened mind, intuitive mind and supra-mental. These different levels correspond to some more and more profound awakenings of consciousness and to the access into more and more elevated realms. From a fragmented vision upon reality one gradually reaches a sublime, unifying and re-integrating overview. On this superior level predominantly exists a catching state of enthusiasm and happiness, a sudden awakening to a new reality in which everything links to a great vibration of joy.

The access, in general, to this state of superior consciousness is accompanied by a spontaneous blossom of creative abilities. In this respect it is known the fact that an awakening and harmonization of the subtle center of force Ajna chakra leads to the gaining of control over the sexual energies (creative sexual potential) corresponding to the second level, Swadhisthana chakra.
The vision which corresponds to the sixth center of force is global, unique and divine; the human being preponderantly focused on this level looks at things, phenomena and beings not just on their surface but at the same time includes their essence by looking straight into their core.


     Genius – a gift or trait inherited from a previous life, an exceptional mental capacity of creation into a field of activity producing values. In Middle Ages the genius was referred to, as Socrates confesses before the Athenian court, the inner divine voice guiding the existential trajectory of the special people. Later the genius was understood as the unique vocation for accomplishing certain masterpieces of art, works that are under the sign of perfection, competing with the perfection of nature itself. The works of Mr. Kant include the term genius in this sense of the word. It usually designates the highest degree of natural endowment, with cleverness, fantasy, intelligence, capacity of understanding the deep sense of the world, self-giving, sensitivity and intuition in order to realize extraordinary valuable works of art.

     Intelligence – term characterizing the power of mental insight and the specific function of mind rapidly establishing connections and making creative links meant to reveal the truth. This is also what the etymology of the word “intelligence” suggests: “inter-legere”, uniting two senses, that of discriminating and that of connecting. In the yoga system intelligence is both a real fact and a potential one; a process as well as an aptitude or capacity, a form and an attribute of mental and behavioral capacity.

     Self-control – the mechanism and the mental capacity of following one’s own behavior, especially of one’s impulsive reactions, and to ponder, change or stop these reactions, and to come back to normal. Self-control is a fundamental aspect of yoga.

Self-observation –
is a superior trait of the consciousness through which the human being follows more or less systematic the development of one’s own personality. It needs to be directed upon both spiritual ideas and experiences, as well as upon the complex effects deriving from them. Objectivity, self-criticism and increased exigency are necessary conditions to turn the self-observation into an effective means of self-education in the yogic practice

     Introspection – view or perception oriented towards the interior, towards one’s own states and inner experiences. Above all, this term designates a real, genuine phenomenon or dimension of the psychic. In the perception of the object is also included the self-perception of the observer. In the knowledge of the world is also implied the knowledge of one’s self. The self-awareness and the awareness of the world are inseparable. The inner experiences reunite the inner part of one’s being with the outer part. Introspection is an important method in yoga, because with it one becomes aware of, and can examine and describe one’s own mental and spiritual inner experiences, the soul states from one’s life making possible self-analysis. Through superior introspection, the human being can reach easier the revelation of the Immortal Self Atman.

     Discernment (viveka) – this term refers to the recognition or distinction between that which is real and that which is unreal, between truth and untruth; this word particularly refers to the difference between the individual Supreme Self (Atman) – immortal spiritual essence of the human being and the “non-Self” (Anatman) – the limited and ephemeral ego. According to the great sage Shankaracharya, discernment is one of the indispensable conditions ought to be fulfilled by the sincere person vying to reach spiritual knowledge. The term “viveka-khyati” means “the clear vision of discernment” or “the wisdom springing from the process of a correct discrimination.” In Yoga Sutra of Patanjali, discernment is mentioned to be the direct modality granting spiritual liberation because discernment doesn’t mean just intellectual understanding but rather the communion with high spiritual states when we experience divine ecstasy.

     Siddhi – physical, mental and spiritual power which is totally extraordinary or paranormal and that shows up to crown the spiritual evolution of a perseverant yogi that gradually awakens from a potential state and amplifies, in his inner being, certain ineffable resonances with cosmic, subtle, secret forces which actually perform the analogical, subtle and deep connections between man and universe. In general, a spiritual guide often warns the aspirant against the selfish pursuit of any siddhis because they never lead a vane and narrow-minded person to the realization of the ultimate truth since they still belong to the phenomenal world. The attachment to such yogi powers or the vanity which can be amplified by the siddhis constitutes a strong obstacle on the path of spiritual completion and liberation. On the other hand, these siddhis show up spontaneously as a result of some spiritual practices yet without being pursued at all by the aspirant.

     Jivanmukta – “great and spiritually liberated sage alive”, an extremely spiritually evolved being that although he reached the peak of one’s completion continues to live in the physical body, rejoicing totally detached the transfigured and essential pleasures and joys from this and the other subtle worlds although he always maintains his consciousness identified with his Eternal Self (Atman); thus he keeps himself in the state of complete liberation from the chains of ignorance.

“Each time I try to describe the spiritual states and visions I experience when I pass this place (Vishuddha chakra), as soon as I think about these visions, my mind seems to evaporate into the infinite and makes any description of this level impossible. However, in the case in which a certain person reaches the level of consciousness of Ajna Chakra, focusing there, then this person has the direct knowledge of the Supreme Self Atman. For this person, there is only a transparent veil, like silk. The Supreme Self is then so close that one might think united with It. Nonetheless, the total union with God has not appeared yet, and it will follow.”