Anahata chakra


“The fourth centre is called as the Anahath Chakra, meaning the heart centre. It has twelve petals and is placed behind the sternum in the spinal cord. This centre produces the anti-bodies till the age of twelve years and then these anti-bodies are circulated in the whole body to be ready to fight any kind of attack on the body or on the mind. If there is any attack on the person these anti-bodies are informed through the sternum, which has a remote control of information. Heart centre caters for the cardiac plexus.”

Shri Anahatabja-nilaya Devi

I am the pure form of Joy — clean; pure; immaculate. I am the Cosmic Dancer and the Master of rhythm in music. Out of My Compassion I devour the poisons of the Universe, and at the End of all things, My Dance destroys all that is not pure Spirit. I am the Destination of your spiritual seeking, Lord God of All. When My presence is awakened in you by Kundalini, you experience Me as Silence, Absolute Joy and Peace. There is no duality between My Shakti and Myself. We are inseparable, like the moon and the moonlight. OM, I am neither the mind, the intelligence, the ego, the chitta nor attention; neither the ears nor the tongue, nor the senses of smell and sigh; neither ether nor air, nor fire, nor water, nor Earth. I am eternal bliss and awareness. I am Shiva. I am Shiva.
When a child is born, the first thing that it responds to is the Spirit of its mother. At the moment of his birth he is not aware of his body, but he is aware of the Spirit. The moment he comes out of the womb he suffers a shock, and his first reaction is to get back to the womb. At this stage his mind, conditionings and ego aspects are non-existent. He is pure spirit, and it is this pure spirit that finds comfort in the spirit of his mother and through that comfort, sustenance in the new alien environment. This response is true or unconditional love. It is not a conditioned response, but the sheer joy of the fusion of two spirits.


The Heart Chakra is the home of the Self, the Spirit or Atma — all mean the same thing. Time and again Shri Mataji has stressed that, “You are nothing but your eternal Spirit.” In this way She is telling us that we have to realize and become our Spirit, and leave behind the futility of the illusion we live in. We start the process of becoming our Spirit after Self-Realization, as we start to lose our false identifications with our body, mind and feelings. Only after this enlightenment can we take our Attention to our heart and cleanse it. The Spirit can only manifest when our heart is open and clean, at which point we feel the eternal Joy of Creation and the meaning and purpose of our place in it. If functioning properly, it enables us to feel our Self-Transcendence, generate and radiate love. The state of vibrations maintains and revitalizes our own human systems as well as those of others.

Pure love, which enlightens all, is the real quality of the Heart Chakra. In the unrealized state we rarely love for love’s sake. Because of our conditioning we confuse feelings of love with those of possession, sex and selfishness. Pure love is detached and gives without motive. True love is the quality that emanates from the Spirit and not from the body or mind. Bodily attraction is physical and the mind does not love — it merely wants. When the want of the mind is attained, then the novelty wears off. For instance a child is excited and attached to a new toy, but after a few days, as the novelty wears off, the excitement dies. The same occurs with relationships which are based simply on physical attraction. That which is illusory cannot love or be loved.

Love is often mistakenly taken as restricted to male and female. In fact Love is the flow of life is all limbs, between children/parents, brothers/sisters, friends, senior citizens etc. Where many people share and care, then the whole society opens up its Heart centre. It becomes a collective society and changes the world. This is the power of Love. Love is the principle behind all Creation. We say that God is Love and love is God because in its depths we cease to be. In true Love there is no “I” and no “You” — there is simply the merging of the Spirit. In this state we experience true human unity, the true oneness of life. Physically we can appear as different colors, shapes, characteristics, but as we become the Spirit the drop becomes the Ocean.


The seat of the Heart Chakra is located in the Brahmarandhra at the crown of the head (in the Sahasrara). This is where Shri Gauri (Kundalini) in Her form of Shri Parvati is united with Shri Shiva. Shri Shiva presides as the Witness in the left Heart Chakra, controlling our very existence. This centre, therefore, has to be treated with the greatest respect and understanding. In the centre Heart Chakra resides Shri Jagdamba, the Mother of the Universe. Here, in our faith in the Mother aspect, rests our sense of security and protection. Lord Rama inhabits the right Heart Chakra. He exhibited the ideals of behavior as a husband, son, brother and ruler. He re-established the status of women in the household, and clarified the principles of Dharma. He also exemplified the boundaries of conduct within which we should operate in order to deepen our spiritual growth. These guidelines show us the power of discrimination and help us protect the protocol of the Spirit.


Using the body as an instrument of athletic display fatigues the Heart centre. Excessive athletic competition simply develops into an ego-oriented thing, with no real gain at the end of it. In a similar way modern Hatha yoga is a form of athleticism which has no correlation with the Spirit, and this too can harm the centre. Unfortunately today Hatha yoga is mistaken for spirituality and people spend hours doing all kinds of asanas (positions). By standing on our heads (or wearing white/saffron robes or being vegetarian or whatever) we are not going to know the Almighty Creator.
Causes of catch or obstruction on left little finger

A “catch” is an imbalance. If we feel heat or tingling, or maybe even numbness in our fingertips, it means that our kundalini is alerting us to an imbalance in a particular chakra.

‘Your left little finger will speak’ when there is extreme physical or mental activity, heartfelt bad relations (especially mother’s), no confidence in God, anti-God activities, outside attention, no seeking, no interest in self.


The most effective way to clear or heal chakra problems (‘catch” or obstruction) is to put attention on the affected chakra during meditation and allow the Mother Kundalini to heal. Remain in the thoughtless state while you work on the affected chakra. Always remember this quote of Shri Mataji:
“Kundalini will rise and She will cleanse you completely. Kundalini will rise and always cleanse the chakras.”

Shri Mataji Nirmala Devi
Sydney, Australia, March 31, 1991
Once this is power is established no external rituals are required as catches will be healed instantly and constantly by the Mother Kundalini within. Until and unless external cleansing rituals are discarded this power will never be established. On the contrary, all these rituals only make matters worse according to Shri Mataji:

“The people who think that they can control their ego will eat less or use all types of methods to control ego. For example, someone is standing on one leg or other one on his head, all types of efforts they are doing to reduce their ego.

But with all these techniques, ego doesn’t vanish. On the contrary, ego increases. Fasting, reciting the names, increases your ego. With Havans also ego increases because Agni, fire, is the right side element. Anything which is rituals increases your ego.

Human being thinks that they are alright, since they are doing these rituals since thousand years. All the wrong teachings they are still following. For this reason Sahaja Yoga is against Karma Kanda, that is rituals. No need to do any kind of Karma Kanda.

And to go to the extreme point is also dangerous. I had asked them to shoe-beat to destroy their ego and what I see that every morning all the Sahaja Yogis go in the line with their shoes for shoe-beatings. But I had asked to do this if you have ego in you.

All these rituals have entered into Sahaja Yoga. I got somebody in France with the list of the treatments of Vashi hospital. But that was for sick peoples. This is the nature of human being to follow the rituals because he thinks that he can do it.”

Shri Mataji Nirmala Devi
25 December 1997, Christmas Puja
Ganapatipule, Maharashtra, India


“The Heart Chakra or Anahat Chakra

The fourth chakra, the chakra of the heart, is the place where resides our Spirit, our true Self, which is eternally pure and unaffected by anything, like a shining diamond hidden within us which witnesses all our actions. After Self-Realization, our attention becomes for the first time connected to our Spirit and we gradually become aware of it. Our misidentifications with our ego or conditionings drop and we start becoming identified with our Spirit, which is our true nature.

On the physical level, this chakra looks after our heart and lungs — if affected it can cause asthma or various heart conditions.

It is from our heart that the compassion and love manifests, and also the heart chakra is the one that gives us the sense of responsibility and pure behaviour towards others. The heart chakra manifests in the center (at the level of the sternum bone) as complete security and confidence. All our worries, doubts and fears are destroyed when the heart chakra is fully enlightened by the Kundalini.”

Green color


The color green is the color of balance and harmony. From a color psychology perspective, it is the great balancer of the heart and the emotions, creating equilibrium between the head and the heart.
From a meaning of colors perspective, green is also the color of growth, the color of spring, of renewal and rebirth. It renews and restores depleted energy. It is the sanctuary away from the stresses of modern living, restoring us back to a sense of well being. This is why there is so much of this relaxing color on the earth, and why we need to keep it that way.
The color green is an emotionally positive color, giving us the ability to love and nurture ourselves and others unconditionally. A natural peacemaker, green must avoid the tendency to become a martyr.
Green loves to observe. It relates to the counselor, the good listener, the social worker. Itloves to contribute to society. It is the charity worker, the good parent and the helpful neighbor.
Being a combination of yellow and blue, the color green encompasses the mental clarity and optimism of yellow with the emotional calm and insight of blue, inspiring hope and a generosity of spirit not available from other colors.
Green has a strong sense of right or wrong, inviting good judgment. It sees both sides of the equation, weighs them up, and then usually takes the moral stand in making appropriate decisions. On the negative side, green can be judgmental and over-cautious.
Green promotes a love of nature, and a love of family, friends, pets and the home. It is the color of the garden lover, the home lover and the good host.
Green is generous and loves to share, but it also looks for recognition. It is friendly and can keep confidences.
Green relates to stability and endurance, giving us persistence and the strength to cope with adversity.
Green is the color of prosperity and abundance, of finance and material wealth. It relates to the business world, to real estate and property. Prosperity gives a feeling of safety to green.
On the negative, the color green can be possessive and materialistic, with a need to own people and things.

Positive and Negative Traits of Green

Positive keywords include: growth and vitality, renewal and restoration, self-reliance, reliability and dependability, being tactful, emotionally balanced and calm, nature lover and family oriented, practical and down to earth, sympathetic, compassionate and nurturing, generous, kind and loyal with a high moral sense, adaptable, encourages ‘social joining’ of clubs and other groups, a need to belong.
Negative keywords include: being possessive and materialistic, indifferent and over-cautious, envious, selfish, greedy and miserly, devious with money, inconsiderate, a hypochondriac and a do-gooder.

Green Represents:

Harmony and balance: Green is the great balancer of our mental, emotional and physical energies which is why there is so much green on our planet. Green is the heart centre of the body.
Growth: As in nature, green leaves are an indication the plant is still growing.
Hope: Green is the anticipation of things to come.

Effects of Green:

Rejuvenating: The color green revitalizes us when we are physically, mentally or emotionally exhausted.
Nurturing: Because of its link with the heart, green urges us to nurture others. Green is also nurturing to us – another reason why it is the most predominant colour on earth.
Dependable, agreeable and diplomatic: The color green helps us to see situations clearly from all sides.
Possessiveness: Green is a color that encourages us to want to own things and people, to collect and possess. Green encourages materialism.
Envy: ‘Green with envy’ is a common phrase and a negative reaction to the color green.

Variations of the Color Green

Pale green: As the color of new growth on plants, it indicates immaturity, youthfulness and inexperience. It allows us to see things from a new perspective, to make a fresh start.
Emerald green: This is an inspiring and uplifting color suggesting abundance and wealth in all its forms, from material wellbeing, to emotional wellbeing to creative ideas.
Jade green: The color of trust and confidentiality, tact and diplomacy, jade green indicates a generosity of spirit, giving without expecting anything in return. It increases worldly wisdom and understanding, assisting in the search for enlightenment.
Lime green: Lime green inspires youthfulness, naivety and playfulness; it is liked the most by younger people. It creates a feeling of anticipation, and helps to clear the mind of negativity.
Dark green: There is a degree of resentment in dark green. Often used by wealthy businessmen, ambitious and always striving for more wealth, dark green signifies greed and selfish desire.
Aqua: Aqua calms the spirit, offering protection and healing for the emotions.
Olive green: Although the traditional color for peace, ‘offering an olive branch’, the color olive suggests deceit and treachery, blaming others for its problems. However there is also a strength of character with it that can overcome adversity to develop an understanding and caring of the feelings of others.
Yellow green: This color green suggests cowardice, conflict and fear.
Grass green: Grass green is the color of money. It is self-confident and secure, natural and healthy, occurring in abundance in nature.



Mandala of indic traditions


The above mandala diagram shows four gates of entry to the study of Indic traditions. While there may be considerable overlap between the subjects and disciplines distributed among each of these four gates, nevertheless these four represent approaches or orientations toward Indic studies which are typically (if artificially) kept distinct.
Most individuals are usually drawn toward or exposed to Indic traditions from a perspective represented by only one of these gates. While a great deal may be learned from any one of these perspectives alone, such a one-sided approach invariably yields a distorted understanding of India and of Indic traditions as a whole. Thus, by presenting this mandala in its entirety we intend that audiences initially drawn to (or even expert in) one gate will be inspired to travel around the mandala to encounter and learn the perspectives of the other gates. In this way, once one is better educated about each of these four perspectives, one will have a more informed, nuanced, and holistic understanding of Indic traditions and may then be said to be truly “inside the mandala” of Indic studies. Once “inside” in this sense, one will have a different understanding than one did from the “outside” when one thought that India and her traditions were adequately understood via the one gate through which one was accustomed to viewing. This mandala construct is thus a device designed to encourage persons with these different perspectives to develop, enrich, and transform their understanding of India. We believe that when sufficiently implemented on a large enough scale this has great potential to trigger multiple paradigm shifts in both Indic studies as well as in popular portrayals and understandings of India and Indic traditions.
The vertical axis of this mandala is more synchronic and spatial (inner-outer) in nature, emphasizing the domains of inner and outer arts and sciences, while the horizontal axis is more diachronic or temporal (past-present) in nature, covering portrayals of India’s past history and present society. Again, any of these four can be seen to be interrelated, but they tend to represent typically separate orientations toward Indic studies. Our goal is to support not only improved scholarship at the entry point represented by each gate, but to develop a more holistic view of this mandala through promoting and supporting greater interdisciplinary engagement among scholars. Thus, for example, in addition to studying kings and wars, historians should consider the history of India’s inner sciences and its traditional knowledge systems (TKS). Study of the latter reveals the enormous economic activity that made Indian society so materially rich that it attracted military incursions in the first place. Without appreciating such TKS’, historical portrayals of India too often present invaders as bringing “civilization” to an economically primitive and socially feudalistic India.
Likewise models for understanding of “Society Today” will be far better informed through an appreciation of the disciplines of the other mandala gates. Without going around the mandala to develop a more “well-rounded” understanding of India, social and cultural phenomena in   India today will too often be seen as exotica. A narrow approach which assumes that the source of India’s social and economic problems today must be found only within the Indic traditions themselves (as opposed to being in large part the legacy of the history of colonialism, for example) has often lead scholars of anthropology, social science, and religion to grossly misread Hinduism and Buddhism as “world-negating.” Ancient Sanskrit texts as well as contemporary beliefs and practices are then interpreted through that extremely distorting lens.

Indigo color



The color indigo is the color of intuition and perception and is helpful in opening the third eye. It promotes deep concentration during times of introspection and meditation, helping you achieve deeper levels of consciousness. It is a color which relates to the “New Age” – the ability to use the Higher Mind to see beyond the normal senses with great powers of perception. It relies on intuition rather than gut feeling.
Indigo is a deep midnight blue. It is a combination of deep blue and violet and holds the attributes of both these colors.
Service to humanity is one of the strengths of the color indigo. Powerful and dignified, indigo conveys integrity and deep sincerity.
The color meaning of indigo reflects great devotion, wisdom and justice along with fairness and impartiality. It is a defender of people’s rights to the end.
Structure creates identity and meaning for indigo. In fact an indigo person cannot function without structure – it throws them right off balance. Organization is very important to them and they can be quite inflexible when it comes to order in their lives.
Indigo loves rituals and traditions, religion and the institutional system, conforming to things that have worked in the past while planning for the future.
Indigo stimulates right brain or creative activity and helps with spatial skills. It is a dramatic color relating to the world of the theater, which, during times of stress becomes the drama queen, making a mountain out of a molehill!
The negative color meaning of indigo relates to fanaticism and addiction. Its addiction encompasses everything from a need for recognized qualifications to a need for illegal drugs, from the workaholic to the religious fanatic.
Indigo can be narrow-minded, intolerant and prejudiced.

Positive and Negative Traits of Indigo

Positive keywords include integrity and sincerity, structure and regulations, highly responsible, idealism, obedience, highly intuitive, practical visionary, faithful, devotion to the truth and selflessness.
Negative keywords include being fanatical, judgmental, impractical, intolerant and inconsiderate, depressed, fearful, self-righteous, a conformist, addictive, bigoted and avoiding conflict.

The Color Indigo Represents:

Intuition – use it to assist in accessing intuitive abilities – it is the first step to higher spiritual knowledge
Integrity – and deep sincerity are qualities of indigo
Structure and Order-a good colour to use in restructuring aspects of your life or business
Wisdom – an inner knowingness and awareness – spiritual wisdom rather than the wisdom of the intellect

Effects of The Color Indigo:

Introspection – promotes deep concentration during times of introspection and meditation – can lead to feelings of being spaced out.
Idealistic – an ability to plan for the future.
Addiction – can support an addictive personality into maintaining their addictions – don’t use it if you are trying to overcome an addiction – it is associated with the religious fanatic – the colour of the workaholic who thinks they are indispensable – can also be related to those who are addicted to getting qualifications.
The Dramatist – relates to the acting profession – can cause people to ‘make a mountain out of a molehill’.
Conformity – a love of ritual – conformity to the things that have worked in the past, not just for the sake of conforming.

The medicine wheel


In Native American spirituality, the Medicine Wheel represents harmony and connections and is considered a major symbol of peaceful interaction among all living beings on Earth. A number of stone Medicine Wheels are scattered across the plains of Alberta and northern United States. Some are extremely large with a diameter greater then 12 meters across.
The term “medicine wheel” was first applied to the Big Horn Medicine Wheel in Wyoming, the most southern and one of the largest in existence. That site consists of a central circle of piled rock surrounded by a circle of stone; “Rays” of stones travel out from the central core of rock and its surrounding circle. The structure looks like the wheel of a bicycle. Alberta and British Columbia, have two-thirds of all known Medicine wheels (47) which suggests that Southern Alberta was a central meeting place for many Plains First Nations tribes who followed Medicine Wheel ceremonies.
Despite their physical existence, there is a lot of mystery that surrounds the Medicine Wheel as no written record to their purpose has been found. Of the many theories to their purpose, the two learning theories are: the wheels contain significant stellar and cosmological alignments, and/or, the performance of specific rituals and ceremonies that have been long forgotten.
Medicine Wheels are still used today in the Native American spirituality, however most of the meaning behind them is not shared among Non-Native peoples.

Erecting massive stone structures is a well-documented activity of ancient man, from the Egyptian pyramids to Stonehenge, and the natives of Northern America are no different in this regard. What does separate them from the rest is how non-intrusive their structures were. Unlike the usual towering stone monoliths, the natives simply laid down lots of stones on the earth in certain arrangements. One of the more obtuse arrangements is the medicine wheel. Medicine wheels appear all over northern United States and southern Canada, specifically South Dakota, Wyoming, Montana, Alberta, and Saskatchewan. Most of the wheels have been found in Alberta. In all over 70 medicine wheels have been found. One of the prototypical medicine wheels is in Big Horn County, Wyoming. This 75 foot diameter wheel has 28 spokes, and is part of a vast set of old Native American sites that document 7,000 years of their history in that area.
How are they made?

Medicine wheels were constructed by laying stones in a particular pattern on the ground. Most medicine wheels follow the basic pattern of having a center cairn of stones, and surrounding that would be an outer ring of stones, then there would be “spokes”, or lines of rocks, coming out the cairn. Almost all medicine wheels would have at least two of the three elements mentioned above (the center cairn, the outer ring, and the spokes), but beyond that there were many variations on this basic design, and every wheel found has been unique and has had its own style and eccentricities. The most common deviation between different wheels are the spokes. There is no set number of spokes for a medicine wheel to have. The spokes within each wheel are rarely evenly spaced out, or even all the same length. Some medicine wheels will have one particular spoke that’s significantly longer than the rest, suggesting something important about the direction it points (see Meaning below). Another variation is whether the spokes start from the center cairn and go out only to the outer ring, or whether they go past the outer ring, or whether they start at the outer ring and go out from there. An odd variation sometimes found in medicine wheels is the presence of a passageway, or a doorway, in the circles. The outer ring of stones will be broken, and there will be a stone path leading up to the center of the wheel. Also many medicine wheels have various other circles around the outside of the wheel, sometimes attached to spokes or the outer ring, and sometimes just seemingly floating free of the main structure.
What do they mean?

Medicine wheels have been built and used for so long, and each one has enough unique characteristics, that archeologists have found it nearly impossible to tell exactly what each one was for, and haven’t had much success at making broad generalizations about their function and meaning. One of the older wheels has been dated to over 4,500 years old; it had been built up by successive generations who would add new features to the circle. Due to the long existence of such a basic structure, archeologists suspect that the function and meaning of the medicine wheel changed over time, and it is doubtful that we will ever know what the original purpose was. It is not hard to imagine that medicine wheels, like most large stone structures, would probably have served a ceremonial or ritual purpose. There is evidence of dancing within some of the wheels. Other wheels were probably used as part of a ritual vision quest. Astronomer John Eddy put forth the theory that some of the wheels had astronomical significance, where the longest spoke on a wheel could be pointing to a certain star at a certain time of the year, suggesting that the wheels were a way to mark certain days of the year. Other scientists have shown that some of the wheels mark the longest day of the year. (Note that an astronomical/calendar theory has been suggested for just about every unnatural stone structure on Earth.)





An amulet (Latin amuletum) can be any object but its most important characteristic is its alleged power to protect its owner from danger or harm. Amulets are different from talismans as a talisman is believed to bring luck or some other benefit, though it can offer protection as well. Amulets are often confused with pendants—charms that hang from necklaces—any given pendant may indeed be an amulet, but so may any other charm which purports to protect its owner from danger.
Potential amulets include gems, especially engraved gems, statues, coins, drawings, pendants, rings, plants and animals; even words in the form of a magical spell or incantation to repel evil or bad luck.
The word “amulet” comes from the Latin amuletum; the earliest extant use of the term is in Pliny’s Natural History, meaning “an object that protects a person from trouble”.


How to meditate on a mandala


Think of the mandala as taking a journey. Whereas most meditations are done with the eyes closed, a mandala meditation can be done with the eyes open. After finding a quiet, comfortable place to sit while keeping a good posture, begin to breath slowing and deeply.
Begin with the outside of the mandala and view it as a path that begins on the outside, then slowly makes its way to the middle, which is the goal of the meditation. Focus only on the shapes and colors, allowing yourself to soak in their beauty. In traditional Tibetan mandalas, the outside rings denote fire which is used to purify a person as the flames prepare an individual for meditation.
Continue to follow the path and don’t worry if a dead end is reached. If this happens, simply go back and begin anew. The premise for this meditation is not just about reaching the center, it’s also about the journey to get there.
The center of the mandala is known as the temple or palace. It should have something that contains a special significance to you. This could be in the form of a symbol or word. Once in the center, imagine no longer being separate from the mandala, but, becoming one with it.
Imagine the body and mind becoming one with the universe and all of the vast knowledge and wisdom the universe contains. When finished, slowly come out of the meditation and take a few moments to contemplate your experiences.
Meditating on a mandala is like taking a journey for relaxation along with allowing for a visualization accessory for the meditation. With deep roots in traditional Buddhist meditations, a mandala is a colorful tool which opens a path for combining the mind and body with the wisdom of the universe.


How to paint a personal mandala


Mandalas are an ancient symbol that every culture has used. There is deep meaning surrounding them that goes beyond words. They are sacred and found within nature, as well as consciously developed by people.
Many find themselves inexplicably drawn to mandalas. Delving into the process of mental exploration and creating personal mandalas is quite an uplifting experience.

Past experience and painting talent are not prerequisites to making fantastic mandalas. Most are abstract or consist of simple symbols and geometric patterns that anyone can create. What is needed, is an opening of the heart to access the details and inspirations. The perfect mandala for everyone is readily available if attention is paid.

Here are some general tips on how to get started making a personal mandala. Relax and enjoy the process.

Receiving Impressions

This is, by far, the most important step. Sit in a quiet location and relax the body and mind. Visualize the person the mandala is for (whether it be for the artist herself, or someone else). See them clearly. Then, internally ask for the following information. The answers should pop up, without effort and without rational thinking. Ask:
What colors would suit this person? ( blues and purples might come as an answer, for example)
What natural elements? (perhaps sky and sand)
What kinds of patterns or lines? (flowing waves, gently blended lines, for example)
Any other elements of any kind to include? (birds, sunbursts, feeling of flight)
Then you can use these ideas and impressions to begin the next step.

Drawing the Mandala

It’s always best to draw the mandala before beginning to avoid any major design issues on canvas. A common place to start is to draw a large circle as an outer border and a smaller one just inside the first, to create a “border” around the entire mandala. Then a final circle can be drawn about half of the radius of the first, as a center focal point. Feel free to use any design, though.
Then, begin adding lines and elements that “feel” right, staying faithful to the symmetry of the mandala. Intuitively add unique designs to gaping spaces, and thoughtfully use the space to best demonstrate the impressions about the person the mandala is for. Not all details have to be added in this drawing stage. More can be added in the final step.

Painting the Mandala

Prepare the canvas as normal and decide on a background. It should be harmonious with the colors to be used in the actual mandala. Choosing very light or muted colors is a good way to avoid taking the focus off the design, as well as to avoid color clashing. Then, draw out the design when the background is dry and begin painting. State of mind if very important when painting mandalas. Let a positive flow radiate from the center. It will create something beautiful every time.
Painting mandalas is a fulfilling and rewarding experience. It can be a tool of transformation and of healing, and it can also be a gift to bless others with. There is no “wrong” way to draw mandalas. There is beauty and meaning in each one.



Yantra meditation


As you look at the yantra, allow your eyes to focus on its center. This dot in the center is called the Bindu, which represents the unity that underlies all the diversity of the physical world.

Now allow your eyes to see the triangle that encloses the Bindu. The downward pointing triangle represents the feminine creative power, while the upward facing triangle represents male energy.

Allow your vision to expand to include the circles outside of the triangles. They represent the cycles of cosmic rhythms. The image of the circle embodies the notion that time has no beginning and no end. The farthest region of space and the innermost nucleus of an atom both pulsate with the same rhythmic energy of creation. That rhythm is within you and without you.

Bring your awareness to lotus petals outside the circle. Notice that they are pointing outwards, as if opening. They illustrate the unfolding of our understanding. The lotus also represents the heart, the seat of the Self. When the heart opens, understanding comes.

The square at the outside of the yantra represents the world of form, the material world that our senses show us, the illusion of separateness, of well defined edges and boundaries. At the periphery of the figure are four T-shaped portals, or gateways. Notice that they point toward the interior of the yantra, the inner spaces of life. They represent our earthly passage from the external and material to the internal and sacred.

Now take a moment to gaze into the yantra, letting the different shapes and patterns emerge naturally, allowing your eyes to be held loosely in focus. Gaze at the center of the yantra on the page. Without moving your eyes, gradually begin to expand your field of vision. Continue expanding your vision until you are taking in information from greater than 180 degrees. Notice that all this information was there all along, you just became aware of it.

Now slowly reverse the process by re-focusing back to the center of the yantra. Now gently close your eyes. You may still see the yantra in your mind’s eye. The patterns of creativity represented by these primordial shapes express the fundamental forces of nature. They govern the world and they govern you.


Red color


Red symbolizes:

action, confidence, courage, vitality

Red Energy:

Red is the color of physical energy, passion, and desire.
It symbolizes action, confidence and courage.
Determination to go after your dreams and the power to achieve goals.
Red demands attention!
Boosts mental and physical energy.
Red is associated with passionate love, sex, great energy, impulse, adventure.
Bold and dynamic, confident and in control.
Willing to take risks.
Ambition and drive with a need for personal freedom.
The color red brings passion and strength to your relationships, your life and your work.
Red is powerfully linked to our most primitive physical, financial, and emotional needs of survival and self-preservation.

Meaning of Red Key Words:

excitement, energy, heat, love, determination, strength, power, confidence, action, passion, sex, impulse, desire, daring, fire, vigorous, enthusiasm, energetic, honest, devotion, protection, responsible, assertive, adventure, spontaneous, health, extroverted, good fortune, assertiveness and aggression, strong-willed, all things intense and passionate.

Red Words:

These words are synonymous with red or represent various shades of the color red: scarlet, crimson, vermillion, carmine, maroon, burgundy, ruby, rose, madder, rouge, brick, blood red, blush, fire engine red, cinnabar, russet, rust, Venetian red, flame, Indian red, tomato.

Red Gemstones:

Agate, Bloodstone, Garnet, Hematite, Red Coral, Red Jasper

Red in Feng Shui:

Yang, Fire Element, Red is the color of life, luck, prosperity, power, strength, respect, recognition, energy, activity, glory, and vitality. Red is most active of all colors and is used many ways in Feng Shui.

Chakra associated with Red:

Base or Root Chakra: connects us to our physical self.



Mooladhara chakra


 The first Chakra



 “The first chakra is situated below the sacrum bone in which resides the Kundalini, and its main aspect is the innocence. Innocence is the quality by which we experience pure, childlike joy, without the limitations of prejudice or conditionings. Innocence gives us dignity, balance, and a tremendous sense of direction and purpose in life.”


Mooladhara Chakra Mandala


“The first centre is called the Mooladhara centre. It has four petals (sub-plexuses), is placed below the triangular bone, and is responsible on the physical level of the manifestation of the pelvic plexus which looks after all our excretion, inclusive of sex activity. When the Kundalini rises, then this centre becomes inactive in the excretion functions but active in the support of the rising of the Kundalini. Though the Kundalini has to rise through six centres, the first centre of Mooladhara protects the purity of chastity of the Kundalini at the time of its awakening.”
“Before human beings were created, before the Earth and sky, long before the sun, the moon, and the galaxies, I filled everything with holiness and innocence. Single-handedly the Mother Holy Spirit, Adi Shakti, created Me first to guard and protect Her everywhere. My total surrender to Her and My exclusive alliance to Her can remove any obstacle. In your body I am innocence, wisdom and spontaneity. I am the sanctity of the marriage union and the blessing of saintly children. When Kundalini awakens My presence in you, you regain your lost innocence. She overcomes all of His enemies outside, as well as those within your being. I am the Everlasting Child and the sparkles of My innocence radiate the universe in a constant flow of bliss.”

Mandala meditation


The eastern practice of Mandala meditation has been used for centuries as an effective tool in calming the soul and clearing the mind of clutter. Mandala meditation is for the beginner and the long-time meditater alike. It may be of particular utility to those that have difficulty sitting still and being in the moment, as concentrating on an object helps to focus energy inside the present self. As in all meditation practices, there is no right or wrong way. Your practice should serve your particular needs and being overly concerned with rules defeats the original purpose of suspending the logical mind. The steps below are intended as an introduction to the practice of mandala meditation.

First hang your mandala on a wall in a well lit spot where you can comfortably do your meditation practice. The center of the mandala should be at eye level and about two feet away from you when you are seated in front of it. You can also choose to place your mandala on an easel if you would like the option of mobility but you may find that the creation of a sacred space will help you to get in the desired frame of mind. In the eastern tradition, various objects, arranged according to principles of feng shui, have been used in meditation spaces. These typically include a balance of items with masculine of feminine qualities, flowers, incense and candles. Include any objects that have personal meaning to you or that you feel will help you to quiet your mind.

Sit in a comfortable position. The lotus pose is ideal for meditation practice, as it is believed to bring the mind and body into harmony. To do, sit cross-legged with your spine straight. If you are doing this correctly, you should feel an imaginary line running straight from your tail bone up through your head. Shoulders should be relaxed but not rounded or hunched. Relax hands on your knees, palm side up. A pillow or folded blanket can be used to sit on, if desired. If the lotus position is painful, do not force yourself into it. As an alternative, you can sit on the edge of a chair, spine erect. Use whatever pose is comfortable, just so long as you maintain good posture. If you have difficulty keeping your spine straight, try sitting with your back against a wall.

Close your eyes. Breathe in through the nose, letting the breath flow naturally up from the diaphragm, filling the lungs and spreading into the head before releasing out through the mouth. Take deep, even breaths, feeling the slowing rhythms of your body as you do so. Feel your body relax, let tension go. As thoughts arise or you become aware of physical distractions, simply acknowledge them and then let them go. Do not attempt to force thoughts from your head or feelings from your body. Accept them as part of the experience. Visualize the mandala and focus your energy into your heart until you can feel your energy flowing between your heart and the center of the mandala. Keep breathing and stay still and centered until you are ready to open your eyes.

Gaze at your mandala with slightly unfocused eyes. Keep breathing, deeply and evenly, letting the oxygen flow in and the toxins flow out. Look deeply into the center of the mandala, trying to blink as little as possible. Don’t focus on the details of the mandala, but just keep your sight right in the center and observe the image as a whole. Next, allow yourself to notice the various elements of the mandala. You may be attracted to certain images, patterns and colors. Let your thoughts come and go as you gaze.

Focus your eyes and start visually exploring the mandala, beginning with the outer parts and moving inward toward the center. Go slowly, taking in as much as you can before moving on. The mandala holds the power of unity, healing, balance and wholeness. The center is where the crux of this power lies. Use whichever concept speaks to you as you focus intently on the center. Once again, explore the energy flow between the heart and the center of the mandala. Close your eyes and feel the harmony within. Allow yourself to feel whatever the mandala is sending to you. Open your eyes when you feel ready. Repeat your journey through the mandala once more, if you wish.




Inside the human body are millions and millions of tiny whirling vital life forces concentrated into centres called Chakras. Chakra means wheel in Sanskrit because these energies spin at these points rotating clockwise at a certain frequency. The Chakra is a subtle energy centre that normally cannot be perceived. The activity resembles a galaxy of planets, each spinning on its axis at points along the spinal cord. Each Chakra is designed to supervise and maintain the perfect operation of the bodily systems under its control. This purification is done by spinning in pure or positive vibrations and spinning out impure or negative ones.

An understanding of what each Chakra attracts and what can disturb it is important for our well being. Each thought and action influence the sensitiveness and performance of these centres. Immediately after Self-Realization these Chakras are activated and initially begin the slow process of clearing the gross negativity accumulated by years of neglect or self-destructive activities like drugs, drinking, violence, anger, hatred, fanaticism, sexual deviation and so on. The benefits are almost immediate; small anxieties decrease and some joy and objectivity begins to manifest, and the blocked Chakras begin to rotate properly again.

The human being has seven major Chakras and these correspond to the autonomic nerve plexuses.

The Mooladhara Chakra corresponds to the pelvic plexus.
The Swadhisthan Chakra corresponds to the aortic plexus.
The Nabhi Chakra corresponds to the coeliac plexus.
The Anahath Chakra corresponds to the cardiac plexus.
The Vishuddhi Chakra corresponds to the cervical plexus.
The Agnya Chakra corresponds to the optic chiasma.
The Sahasrara Chakra expresses at the limbic area.

Furthermore, the petals of each Chakra correspond to the subplexuses of the autonomic system. For example the classically described six petals of the Swadhisthan Chakra correspond to the spermatic, left colic, sigmoid, superior haemorrhoidal, inferior mesenteric and hypogastric subplexuses of the aortic plexus. The Chakra directs the particular type of energy controlling the autonomic nerve plexus and also adjacent endocrine and other organs.

By a series of subtle connections called ‘nadis’ in Yogic terminology each Chakra is connected to and brings its influence to bear on the whole body. For example the Nabhi Chakra controls the entire lymphatic system. In classical texts there are said to be three hundred and fifty million of these nadis. Very importantly, each Chakra is connected to a part of the hand as indicated in the subtle system diagram. Once the state of Yoga is achieved, the hands become sensitive to the state of the Chakras, and with practice this is easily interpreted.

The Chakras also influence and reflect our mental and emotional life. For example, the Swadhisthan Chakra controls a person’s creativity and those who work hard — artists and other creative people — it may become weak. The right Anahath Chakra (there are three parts of the Anahath Chakra: right, center and left) reflects the relationship of fatherhood, either with the person’s own father or his own children. Sufferers from anorexia nervosa, for example, invariably have a problem with this centre. There are more complex scenarios for serious problems where two or more Chakras are inter-related and affected, but we need not worry for eventually the Kundalini is able to set the entire subtle system working at optimum levels.

Chakras, or “plexuses of consciousness,” form the major nerve ganglia of an extraordinary circuitry of nadis, energy channels that link together our animal body with our subtler bodies and their higher functions such as intelligence and love. It is because of these chakras and nadis that our five koshas, “sheaths” — function so smoothly and integrally as a one organism and awareness can move through all bodies, transiting from physical to emotional, to intuition to spiritual, instantaneously. In computer language, these chakras could be considered cosmic network hubs and the nadis as multi-gigabyte-per-second optical fiber wiring. Except, this wiring extends inside and outside the computer.

Hindu, Chinese Taoist and Tibetan Buddhist scriptures refer to an electrical human infrastructure of 72,000 sukshma prana nadis or “subtle channels of vital force.” The Shiva Samhita lists fourteen major currents. Of these, three are the super information highways-ida, pingala and sushumna — running interwoven around and within, respectively, the spinal cord. Where the nadis most intensely converge, yogis have pinpointed the chakras — 88,000 according to the most extensive yogic explorations.

Knowledge of the chakras so exhaustively recorded by India’s yogis, permeates Hindu culture, its dance tradition and its sacred architecture. The Hindu temple is segmented to mirror the human body’s seven chakra design. Beyond India, this knowledge was inspirational to the flowering of tantric Tibetan Buddhism. In Tibet, manipadma “jeweled lotus,” is the name of the manipura chakra enshrined in the mantra Om Mani Padme Hum. Buddha called his first sermon Dhammachakkappavattana Sutta. Chakka is the Pali word for chakra. “Turning the Wheel of Truth” can also be interpreted as spinning the higher chakras.



What is mandala?



What is mandala? Mandala is `circle´ in the Sanskrit language, and mandala art refers to symbols that are drawn, sketched or painted in a circular frame. Mandala art has been used throughout the world as a process of self-expression, in the service of personal growth and spiritual transformation. Tibetan Buddhism has employed mandala art for thousands of years to capture the images of gods which it believes. Navajo sand painters use them in their healing rites. Many native people use the Medicine Wheel, a mandala form, to connect to earth energies and the wisdom of nature.

Mandalas are designs that take the form of a circle symbolizing the notion that life is never ending. Many mandalas have spiritual significance to an individual or group of individuals and some times they are used in rituals. The Hindus were one of the first people to use a mandala as a spiritual tool and this was long ago but the mandalas most are familiar with are the ones made by Buddhists.
Many times mandalas are used for meditation purposes so that the individual meditating can become one with the universe. There are not many that can achieve this state of mind just from studying a mandala. The symbolism behind the creation of a mandala can have significant meaning for all people whether they are Buddhist, Jewish, Christian, Pagan, or any other religion.
They can be created by an individual to symbolize their journey through life. Mandalas can also tell the story of where the person has been and many times will relate to that person where they should go in life through their own personal revelation. A group can create a mandala that will reveal what they should be doing in order to grow and develop as a group.

Mandalas From Tibet

The Tibetan Monks are most famous for creating mandalas from colored sand. Monks study for about three years to learn all the symbols to be used in creation of a mandala. They learn the geometric shapes to be used and strive to become one with their work as they add sand to the creation. In most cases, four monks create four sections of the mandala each, with a helper that colors in the outlines they make in the mandala. The eight must work as one person and that is the beauty of creating the mandala in the first place.
It is interesting to know that after spending weeks and weeks making the Tibetan sand mandalas a broom is taken to the creation and the sand is collected and taken to the nearest body of water. It released into the water so that all that use the water will benefit from the blessings of the mandala. Think of the mentality of those monks that created the masterpiece only to have it brushed away. This would truly take a feat of selflessness.
There are a set of plans and instructions for creating mandalas within each spiritual entity. There are set symbols and set rituals for creating the symbols. There is often a set order in which to place the symbols. Constructing a mandala is sometimes painstakingly intense, yet that is the beauty of creating one.

Mandalas for the Common Folk

Although mandalas are frequently linked to religious groups and individuals they do not have to be religious in nature. In making your own mandala the focus may be the home and family, the education of the individual, the job; their existence in general. Making a mandala may help in deciding whether to take a new job, to move to a new town, to take a totally different direction than the conscious mind thinks is best.

Making Your Own Mandala

To make a personal mandala you will need to have a large sheet of paper about 14 x 17 inches, but it can be smaller. You will need something with which to draw like crayons, markers, colored pencils, or paint and brushes. You will need a large circular object to trace on the paper. Good candidates are a round dinner plate or the lid to a soup pot. While you create the mandala you might like to have some instrumental music playing in the background.
The next step is to clear your mind of all the thoughts in order to make it quiet and ready to create. Maybe there is a song you sing, breathing exercises you can do or say a little prayer. Stop all those voices in your head from bothering you so that you can focus on one thing. Once your head is quiet you can start to draw your mandala.
Trace a large circle on the paper. Everything you draw will be drawn inside. In the center of this circle draw what you feel is most important to you. You might feel the most important thing to you is your family so draw a symbol that would represent your family. A good symbol would be a tree with many branches to represent a family tree.
Radiate out from the center to represent the next layer of priorities or the past within your life. Draw symbols of present time then change to what goals you may have and what you really want out of life. Some things may emerge from the subconscious; things that you never knew before or they just may affirm what you already know. If an image comes to your mind while drawing – pay attention to it and put it down on the paper. If a color comes to mind make sure to use it in what you are currently drawing. If you think you made a mistake do not correct it. Instead incorporate it within the realm of your mandala making it work in one way or another. Nothing is wrong here. If you need to draw a banana floating in the ocean under a full moon, draw it.
Once you are done tape your mandala up on the wall and attempt to translate what you drew. Many people find some surprising things that are revealed through the mandala. Have others try to interpret your mandala and take their views into consideration. Making a mandala is an exercise that allows an individual to understand their unconscious thoughts, goals, and priorities. Finding out what those are can be very enlightening.


The sacred circle


 The Sacred Circle


When entering the realm of inner vision,

We must create a threefold sacred circle,

Composed of purity, of strength and knowledge

Surrounding us like a protective wall.

The purity of heart creates the lotus-circle;

The admantine scepters form the second ring:

The power-circle of determined will and higher aims;

The third one is the ring of wisdom-flames.

The threefold magic circle thus unfolded,

Grows with the depth of heart´s vibration,

Grows with the strength of inner penetration,

Grows with the wisdom that knows life and death.

But only when this world becomes a magic circle,

In which each point can be a living center:

Then we surmount the cause of all illusion,

The riddles of rebirth, of death and dissolution.

Then nothing remains rigid, self-contained;

No point coagulates into a finite “I”,

Each being in the others is enshrined,

And in the smallest lives infinity.

Then we shall see released to higher norm

This world as essence of the highest mind,

Which, formless though, creates and moves all form,

Inspires and transmutes it, ever unconfined.


Lama Anagarika Govinda


Tibetan Mandala




About Mandala


Although the mandala form (and the term ‘mandala’) is most often associated with Tibetan Buddhist art, there are innumerable instances of it in every culture. The rose windows and labyrinths of medieval Christianity, the domed mosques and Sufi whirling dervishes of Islam, the temples of the Hindus, the sand paintings of the North American Indians, as well as the pyramids of Ancient Egypt and Central and South America, are all based on the same form, with its multiple symmetries radiating from a central point.

This is far from surprising, given the prevalence of the circle – and of radial symmetry – at every level of the natural world, from galaxies and solar systems, down through trees, flowers and fruits, jellyfish, spider’s webs and shells, rock crystals and snowflakes to micro-organisms, cells and subatomic particles. The recurring cycles of day and night, the seasons and the months of the year, as well as organic life cycles, reflect a similar pattern.
In essence, then, the mandala form is a visual expression of this universal ordering principle of nature, one of the ways in which humanity has sought to relate to and sum up the awesome universe of which we are a part. Mandalas are – sometimes literally – cosmic diagrams, attempts to represent the essential elements of the macrocosm in an ordered, coherent manner. (Derived from the Sanskrit words for ‘essence’ and ‘container’, the word mandala clearly reflects this vocation.

Traditional belief systems have viewed the macrocosm beyond us as a reflection of the microcosm within us, so, by the same logic, the mandala has also been understood as a means of presenting the apparent chaos within our minds in an orderly way. On one level, Tibetan Buddhist mandalas are intended as symbolic depictions of the various emotions and energies inside the human being.

This microcosmic interpretation of the mandala was first introduced into western thought by CG Jung. He adapted it to fit the more individualistic trends in western psychology, using the many mandalas created by his psychiatric patients as an aid to understanding their mental states. Today, the creation of mandalas is widely used in psychotherapy and personal development work. Such mandalas are viewed as a concise and innately ordering form in which to express personal beliefs and feelings, and thus to reach a deeper understanding and harmony of the self.

The fact that all the components of a mandala must be organised around a central point means that it provides a clear diagrammatic representation of the self, and inevitably brings some sense of unity to its various components, however disparate. This harmonising, centring quality is the key to the function of the mandala in Tibetan Buddhism. The process of creating mandalas and the subsequent contemplation of them are first and foremost two equally valid forms of meditation – and both work through centring.

On the one hand, the concentric design, which is always created by working outwards from the centre, reminds the intellect that the universe, in all its diversity, is ultimately one, joined at the source. It also symbolises the fact that the spiritual quest is a journey back from the circumference that is the outside world, to the centre that is the space within ourselves. On the other hand, allowing the eyes to become lost in such a compelling and satisfying visual form, in which they are drawn back again and again towards the centre, the still point where all movement ceases, helps the meditator to calm the mind and fall into a silent and peaceful space.

Herein lies the powerful appeal of the mandala form – the pleasure the eye (and the mind) derives from gazing at such a perfectly resolved and centred structure. It intimates a sense of underlying order and harmony in an often chaotic world, and the eye, enthralled by its intricacy, can dance endlessly around and across the rhythmical patterns of the surface, knowing that it will be held safely within the magic circle of the design.

Let us not get too comfortable, however. It is a humbling thought that some of the most beautiful and elaborate of all mandalas are those created out of coloured sand by Tibetan Buddhist monks – only to be destroyed afterwards, as a symbolic reminder of the impermanence of all specific life forms.


Tibetan Mandala