Tantra

This book describes a systematic process to open the third eye.It has been written for those who cannot be satisfied with only an intellectual understanding of spiritual realities and who wish to gain access to direct experience. The development of spiritual vision requires the patient building of some new ‘organs’ of energy, of which the third eye is an essential member.

This book is an introduction to the classical understanding of chakras, which are most simply defined as psychic centers of transformation that enable one to move toward an enlightened state of being. Although the roots of the knowledge about chakras are of ancient origin, this knowledge is still functionally practical today. Chakra is a Sanskrit word that means “a wheel, a disc, or any arrangement in circular form or organization.” The ancient sources depict each of the seven major chakras as a lotus blossom, a circular form surrounded by petals, as we shall see illustrated in chapter 3, “The Essentials of the Chakras.” The word chakra also indicates movement. Chakras introduce movement because they transform psychophysical energy into spiritual energy. Psychophysical energy is electrochemical in nature and it works with the help of prana.Prana is the energy that creates life, matter, and mind. The word prana means “vital life force.” Although our organism draws prana in through our nostrils as we breathe, dynamic prana energy is not based on the physiochemical system of the body; it operates super physically through a “wireless” system rather than through the nervous system.

The chakra system is an ancient Indian belief system comprised of seven energy centres located along the spine. The word “chakra” comes from the Sanskrit language and literally means “wheel” – a reference to these rotating vortices or focal points that have been assigned specific vibrations.

There are few subjects relating to spiritual development so critically important and yet so incompletely understood as Yoga. Although the interest in Yoga that started in the West during the 1960’s has abated to some degree, the teaching of the various forms of the discipline has become well-established. In many cases, those who practise Yoga as it is generally taught in the West do so primarily as a means to improve health, reduce stress or maintain physical fitness.

During meditation you behold divine visions, experience divine smell, divine taste, divine touch, hear divine Anahata sounds. You receive instructions from God. These indicate that the Kundalini Shakti has been awakened. When there is throbbing in Muladhara, when hairs stand on their roots, when Uddiyana, Jalandhara and Mulabandha come involuntarily, know that Kundalini has awakened.
When the breath stops without any effort, when Kevala Kumbhaka comes by itself without any exertion, know that Kundalini Shakti has become active. When you feel currents of Prana rising up to the Sahasrara, when you experience bliss, when you repeat Om automatically, when there are no thoughts of the world in the mind, know that Kundalini Shakti has awakened.

A person can never really complete a work like this alone. In order to write this book, I relied on the contributions of many other people. Many people helped me in the process of gaining knowledge and perception about mudras in general; and many others helped me with my research on the effects of working with mudras. There are many people I would like to thank for their help in this. Within a few months of beginning this project I "coincidentally" met people who were involved with the mudras either on a scientific and/or practical basis.