Siddhis

Siddhis are supernatural powers that occure during and after awakening. The word siddhi has occurred in Pātañjala yogasūtras four times. In sūtra II.43, it refers to perfection of body and senses as a result of tapas. In sūtra II.45, samādhi itself is called as siddhi. Third time in sūtra III.38, siddhis are explained as obstacles in the way of samādhi and in sūtra IV.1, siddhis are said to be accomplished by five means. In general, the word siddhi is interpreted as attainment or accomplishment, which is result of a particular yogic practice.

Bhāsvatī says,[1] Yoga yields supernormal knowledge and power. This chapter explains how a yogī attains the same. Foreknowledge of future events in dreams, perception of sights and sounds, power to move tangible object like a brick without touching it, power to read other’s mind are not uncommon. These sūtras expound the reasons with proper philosophical explanations and logic of natural science. Also, it is universally agreed that God is omnipotent and omniscient. Mind of ordinary person is full of dross. The cleansing of this dross through samādhi is explained by Patañjali. In this process of purification of citta, supernormal powers are attained. Philosophies of ancient ṛṣis, the Buddhists and Jains all give credence to supernormal powers through Yoga.

Buddha too warned that supernatural powers are impediments for insight though not for concentration.

Dīgha Nikāya Pathikavaggo [2] describes six types of supernatural powers (cha abhiñña).

Iddhividha—Mystical powers such as becoming manifold. Disappearing, walking on water, flying in air etc.

Dibba sotadhātu—Hearing Divine sounds.

Dibba cakkhu—Divine vision.

Parassa occto pariyanāna—Knowing other's mind.

Pubbe nivāsānusati—Recalling previous states of Existence.

Āsavakkhayakaranana—Knowledge of extinction of defiling impulses (āsavas).

The first five of these supernatural powers are attainable through various absorptions (samādhi). They are called lokīya since they are useful in worldly life. The sixth one is lokuttara—the other worldly, attainable only through vipassanā. By totally annihilating the defiling impulses (āsavas) one becomes ‘arhanta’(enlightened person). 

It is vipassanā, which does not allow the different state of absorption (dhyāna) become 'peaceful abidings'. Through the insight, one realizes that such states are also transitory. Similarly, through vipassanā alone, supernatural powers do not become obstacles in final emancipation i.e., nirvāṇa.

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Functions of the Upper Chakras

Sahasrara

The seat of Brahmarandhra, the "opening of Brahman", which corresponds to the fontanel in the physical body - the place on the crown of the head where the skull bones are thinnest. The pineal gland and the higher functions of the brain are also assigned to this chakra.

It is depicted as a thousand-petalled lotus on which the fifty letters of the Sanskrit alphabet are depicted. The other chakras are closely connected to Sahasrara. According to the teachings of Tantra Yoga, the Sahasrara chakra is considered the abode of Shiva. This is where the sushumna ends and connects with the Absolute.

The Sahasrara chakra is a mystical centre. Some people say that it is not a chakra at all, but is beyond all chakras. It is the gateway to the infinite, the gateway to transcendental experiences. By meditating on Sahasrara, you can overcome Ahamkara and duality and see the mythical in everyday life. It is the connection the eternal. The seat of Shiva.

Sahasrara is receiving divine grace, self or God realization. Imbalance can lead to live in the clouds and not really in the body. Also fundamentalism, fanatism, headaches and some chronic disorders.

Aura colour: Golden, white, multicoloured or purple

Loka (plane): Brahmaloka

Surya Namaskar (Sun Salutation pose): 12 Asana (posture): Shirshasana, Ardha Matsyendrasana, Tadasana, Padmasana, Siddhasana

Meditation: on Brahmarandhra, the light above the crown, the Mahavakyas 

Gemstones: Rock crystal, diamond, amethyst, tasanite

Aromas: frankincense, neroli, rosewood

The Sahasrara Chakra is often depicted as a thousand-petalled lotus, in a thousand different colours. Sometimes also purple-coloured and with only fifty petals, in analogy to the fifty letters of the Sanskrit alphabet. The Sahasrara Chakra is beyond form, concrete gods, goddesses, angelic beings, chakra animals and symbols. It is also beyond all mantras, although you can use any mantra for a Sahasrara Chakra meditation (Om, Shivoham, Soham or Om Namah Shivaya are particularly effective).

The Sahasrara Chakra is the seat of Shiva. It stands for the transcendent, for the opening to divine grace, the realisation of "Shivoham". It is the source of the creative power, Shakti, sometimes depicted as Ganga. 

Swami Satyananda compared the individual chakras to switches that are all controlled by Sahasrara. Here in the uppermost chakra lies the entire potential. It is the confluence of prana and consciousness. When the Kundalini Shakti reaches Sahasrara, self-realisation, Nirvikalpa Samadhi, is achieved, Shakti and Shiva are united. We call it Sahaj Samadhi or God realization, if this union is realized constantly. 

Ajna

Seat: Centre of the head

Kshetra: Trikuti and Bindu 

Chakra colour: White 

Aura colour: Indigo

Bija: Om 

Yantra (symbol): Triangle in a circle 

Tattwa (element): Avyakta (mind)

Sensory perception: Thinking 

Character trait: Intellect, intuition, all spiritual powers

God: Shiva 

Goddess: Hakini  

Loka (plane): Tapoloka

Sharira (body): Karana Sharira (Causal)  

Granthi (Knot): Rudra Granthi

Surya Namaskar (Sun Salutation pose): 4,9

Asana (body pose): Shirshasana - headstand, Garbhasana - child's pose, Ardha Matsyendrasana - twisting pose , Dhanurasana - bow, Kakasana - crow, Padahastasana - standing forward bend, Vrikshasana - tree, Bhujangasana - cobra

There are countless techniques in yoga for awakening the third eye. These include

Mindfulness training and special meditations, especially visualisation of white light, as well as tratak and other eye exercises

Special affirmations such as "I find access to my intuition"

Special pranayamas and mudras, especially Anuloma Viloma, Shambhavi Mudra and Nabho Mudra

Mantra chanting, especially chanting Om

    

The Ajna chakra is connected to the Manipura chakra, so both chakras should work together and be harmonised together.

    

Gemstones: lapis lazuli, dumortierite, sapphire, sodalite, azurite, fluorite, amethyst

Aromas: jasmine, frankincense, lemongrass

The Ajna Chakra corresponds to the spiritual element Manas or Buddhi - called Avyakta, the unmanifest, in Tantra. Most of the symbols of the ajna chakra symbolise the pure spirit.

The bija mantra of the ajna chakra is OM, the essence of all mantras. The colour is radiant white. White is the colour of the pure spirit element. Just as white contains all colours, the Ajna chakra also contains everything.

Two petals represent Ida and Pingala, the two main nadis that intersect in the ajna chakra. Their bija mantras are Ham and Ksham. They represent the sun and moon 

energy, the manifest and the unmanifest. Goddess is Sadashiva, the benevolent, Shambhu Nada, the friendly sound. The goddess of the forehead chakra is Shakti Hakini, who is as white as the moon and has six faces and six arms. Her hands form the mudras of Abhayam (trust) and Dana (giving).

The three most important nadis - Ida, Pingala and Sushumna - converge in the Ajna Chakra and unite to form a stream of consciousness that flows on to the Sahasrara Chakra. As the "command chakra", it is assigned to the brain and is also the seat of the mind. Intuitive knowledge and the highest realisation are attained through this chakra, the seat of original power and the soul. Ajna is one of the most important chakras for spiritual development: most yogis, especially jnanis, concentrate on the ajna chakra and its bija mantra OM, and consciously hold their prana there even at the time of death.

Above the ajna chakra is Rudra Granthi, the uppermost of the energy nodes, granthis, which prevent the kundalini energy from ascending further and bind the consciousness to the outer world. Rudra Granthi stands for the difficulty of ascending from a transcendent form of bliss into formlessness. For this to work, it is necessary to transcend one's ego over many years so as not to become entangled in the newly acquired siddhis (special abilities).

In the physical body, the ajna chakra controls the pituitary gland. If there is an imbalance there, people do not grow properly. Ajna also controls the physical eyes, nose, base of the skull and brain. If there is an imbalance, headaches, migraines or eye problems occur, possibly also Alzheimer's, dementia, strokes, epilepsy. People cannot concentrate, have nightmares, are forgetful, manic-depressive or have compulsive behaviour.

"Whoever successfully meditates on this centre destroys the karma of all past lives and becomes a liberated soul"

 

Swami Vishnu Devananda

Vishuddhi 

In the Hatha Yoga Pradipika (3rd chapter, verse 73), Vishuddhi is also called Madhya Chakra. It stands for connection, openness, communication and expressiveness.

Vishuddha Chakra is the fifth chakra, chakra of the ether element, Akasha. Vishuddha Chakra is also considered a special purity because it is the control centre for solar and lunar energy. It is the chakra where the sun in the belly, called "Ha" in hatha yoga, and the moon energy, "Tha", are connected and purified.

Seat: Cervical spine

Kshetra: Kantha Chakra (throat)

Chakra colour: Violet

Aura colour: Blue

Bija: Ham

Yantra (symbol): Circle in a triangle

Chakra animal: Elephant

Tattwa (element): Akasha (ether)

Sensory perception: Hearing

Character trait: Communication, expressiveness

God: Sadashiva

Goddess: Shakini

Loka (plane): Janarloka

Sharira (Body): Karana Sharira (Causal)

Kosha (sheath): Anandamaya Kosha (Sheath of the Lord)

Surya Namaskar (Sun Salutation pose): 2,11

Asana (posture): Sarvangasana - shoulder stand, Halasana - plough, Shalabhasana - grasshopper, Dhanurasana - bow, Ushtrasana - camel

Gemstones: chalcedony, aquamarine, chrysocolla, disthene, larimar, turquoise, apatite

Akasha is also symbolised by a snow-white elephant inside the moon. The deity Maheshwara Sadashiva and the goddess Shakini personify the energy of the Vishuddhi Chakra. The throat chakra controls Janaloka and Anandamaya Kosha, the sheath of the will, in the Karana Sharira. Together with the Ajna Chakra, it forms the basis of Vijnanamaya Kosha.

The Vishuddhi chakra is associated with the sense of hearing and the vocal chords are the organ of action. It stands for communication, expressiveness, language, connection and also for trust and expansion. 

Physically, in addition to the ears and voice, the neck, jaw, throat, thyroid gland, respiratory system, gullet and windpipe also correspond to the Vishuddha chakra. If the energy centre is imbalanced, a sore throat, hoarseness, speech disorders such as stuttering, inflammation of the gums and jaw, pain in the throat, neck and shoulder area and malfunctions of the thyroid gland can occur.

In balance, Vishuddhi is considered to be, among other things, the "eternal source of youth". It is said that when kundalinishakti reaches your throat chakra, you will experience physical rejuvenation. The sense of hearing in particular is then extremely refined. 

Vishuddhi is the seat of central functions: It is considered the main control chakra for solar and lunar energy. When Vishuddhi chakra functions well, the sun and moon energies can work harmoniously in the body. 

It is also the main purification centre for energy in the body, as the name suggests. This is where all opposites disappear and all coarse elements dissolve into their subtle form (tanmatra). People with an awakened throat chakra are often clairvoyant and can communicate on telepathic levels. Their powers of discernment increase. Eloquence and creativity increase, and you learn to express your innermost feelings and opinions.

As the kundalini energy rises to the throat chakra, a great openness to all life experiences will occur. You learn to accept both negative and positive aspects of life. This is also an expression of the purifying function of Vishuddhi: poison and nectar are absorbed in the same way and poison is neutralised so that it loses its destructive power.

Excerpt from Yoga Wiki