With me

....lieng on my bad, closing my eyes, imagine a big gate above me , fresh air ,wind blowing in my hair ...i see a light...i see u...smiling..at me . ure deep black eyes make me fly inside u even u think i cant but i do ...i see somebody diffrent as usual i see the real u..gives me a warm feeling like im with u...i close my eyes and try feel u ..but then i whant feel u real and i just hurt myself if i go deep so i need stopbecause if not i need u....i feel ure lips so soft and sweet like a flower petal ....i feel ure hand thru my hair ...i think is not fair...i feel ure arms over me but i dont whant be free ..i open my eyes and turn back and see a mirror and ure still behind me ...

SADNESS

Days are passing life get more whorse...i never thought at this im so depressed like never before...i feel like im passing again the time that was for me horrible...but happends again...i try to fihgt , i try to do something, but nothing is going better...i feel im down...then those words , those 3 fucking words DON'T FEEL DOWN!!! those are so special for me that u dont imagine...i try to fight and listen to u but im sad i am really down....i wished i could do something but i can't i think and think and nothing no ideea hope god helps me to pass thru this......because its getting whorse!!!!

my love

tear drops on my face,teardrops on my lips...just waiting for u to kiss
suffering in my own why ure so far and im alone
would take the flight to u to show u how much i love u
i want just to hold u tight and kiss u right
u making me crazy day and night
my brain beginns to burn
but i can do nothing
when u come to me i feel like im the only person that knows what love means
but cannot tell u how i feel because im affraid to loose u
so i hold all inside me and suffer
why did i met u?
why do i love u?
why????
god i could let everything just for u
because i need u
i try to be normal and not sad but when i see ure face i need to cry
baby i know ure afraid of things
but never will do nothing to you
i would never hurt u
because ure so special
and u did change my life so much
u give me power
u light my way
ure the only for me
ure kisses so special
when u hold me
when u touch me
when i kiss ure special eyes
when we make love
everything so special for me
i love when u take me in ure arms
the best feeling ever
cant wait for beiing here with me again
the surprise u made me on eastern
was the most special thing for me ever.
will always love u!!!
foever!!!

The Flying Bird That pass thrue my life

sunny days,rainy days,
magikal and horrible....
but every day is special in his way,
sometimes i feel so lonely,
but everytimme when i think at you
i feel im in paradise,
there where you with me toghether are
kissing me and touching my body
i miss all this things
no man can ever be like you ,
no man can touch me like you
no man understands what i feel like you do
thats so sad because youre so far away
and when i need you
you're never with me here ,
i feel so lonely
without sensless
i dont know why i need to suffer so much
i dont know why you need to be so far,
i dont know why
i just whant to be close to you
hold you, touch you,kiss you,
making special love to you
being connected to you its so speacial and magikal feeling
i would like to be like this every day
when i look into your eyes
i see somebody so special
so magikal
why does god make people like you
and then he gives you just a littlebit from it
why?

KAMASUTRA

he two kinds of embrace take place when the lover is standing are:

When a woman, clinging to a man as a creeper twines round a tree, bends his head down to hers with the desire of kissing him and slightly makes the sound of sut sut, embraces him, and looks lovingly towards him, it is called the 'twining of a creeper'.

When a woman, having placed one of her feet on the foot of her lover, and the other on one of his thighs, passes one of her arms round his back, and the other on his shoulders, makes slightly the sounds of singing and cooing, and wishes, as it were, to climb up him in order to have a kiss, it is called an embrace like the 'climbing of a tree'.
These two kinds of embrace take place at the time of sexual union:

When lovers lie on a bed, and embrace each other so closely that the arms and thighs of the one are encircled by the arms and thighs of the other, and are, as it were, rubbing up against them, this is called an embrace like 'the mixture of sesamum seed with rice'.

When a man and a woman are very much in love with each other, and, not thinking of any pain or hurt, embrace each other as if they were entering into each other's bodies either while the woman is sitting on the lap of the man, or in front of him, or on a bed, then it is called an embrace like a 'mixture of milk and water'.

Babhravya has thus related to us the above eight kinds of embraces. Suvarnanabha moreover gives us four ways of embracing simple members of the body, which are:

The embrace of the thighs.
The embrace of the jaghana, i.e. the part of the body from the navel downwards to the thighs.
The embrace of the breasts.
The embrace of the forehead.

When one of two lovers presses forcibly one or both of the thighs of th
e other between his or her own, it is called the 'embrace of thighs'.
When a man presses the jaghana or middle part of the woman's body against his own, and mounts upon her to practise, either scratching with the nail or finger, or biting, or striking, or kissing, the hair of the woman being loose and flowing, it is called the 'embrace of the jaghana'.

When a man places his breast between the breasts of a of Vatsyayana woman and presses her with it, it is called the 'embrace of the breasts'.

When either of the lovers touches the mouth, the eyes and the forehead of the other with his or her own, it is called the 'embrace of the forehead'.

Lying Down Sex Positions of Kamasutra

The Deer-woman has the following three ways of lying down: The widely opened position The yawning position The position of the wife of Indra

When she lowers her head and raises her middle parts, it is called the 'widely opened position'. At such a time the man should apply some unguent, so as to make the entrance easy.

When she raises her thighs and keeps them wide apart and engages in congress, it is called the 'yawning position'.

When she places her thighs with her legs doubled on them upon her sides, and thus engages in congress, it is called the 'position of Indrani' and this is learnt only by practice. The position is also useful in the case of the 'highest congress'.

The 'clasping position' is used in 'low congress', and in the 'lowest congress', together with the 'pressing position', the 'twining position', and the 'mare's position'.

When the legs of both the male and the female are stretched straight out over each other, it is called the 'clasping position'. It is of two kinds, the side position and the supine position. In the side position the male should lie on his left side, the woman on her right side.

When, after congress has begun in the clasping position, the woman presses her lover with her thighs, it is called the 'pressing position'.

When the woman places one of her thighs across the thigh of her lover it is called the 'twining position'.

When a woman forcibly holds in her yoni the lingam after it is in, it is called the 'mare's position'. This is learnt by practice only, and is chiefly found among the women of the Andhra country.

The above are the different ways of lying down, mentioned by Babhravya. Suvarnanabha, however, gives the following in addition:

When the female raises both of her thighs straight up, it is called the 'rising position'.

When she raises both of her legs, and places them on her lover's shoulders, it is called the 'yawning position'.

When the legs are contracted, and thus held by the lover before his bosom, it is called the 'pressed position'.

When only one of her legs is stretched out, it is called the 'half pressed position'.

When the woman places one of her legs on her lover's shoulder, and stretches the other out, and then places the latter on his shoulder, and stretches out the other, and continues to do so alternately, it is called the 'splitting of a bamboo'.

When one of her legs is placed on the head, and the other is stretched out, it is called the 'fixing of a nail'. This is learnt by practice only.

When both the legs of the woman are contracted, and placed on her stomach, it is called 'crab's position'.

When the thighs are raised and placed one upon the other, it is called the 'packed position'.

When the shanks are placed one upon the other, it is called the 'lotus-like position'.

When a man, during congress, turns round, and enjoys the woman without leaving her, while she embraces him round the back all the time, it is called the 'turning position', and is learnt only by practice.

Thus, says Suvarnanabha, these different ways of lying down, sitting, and standing should be practised in water, because it is easy to do so therein. But Vatsyayana is of opinion that congress in water is improper, because it is prohibited by the religious law.

When a man and a woman support themselves on each other's bodies, or on a wall, or pillar, and thus while standing engage in congress, it is called the 'supported congress'.

When a man supports himself against a wall, and the woman, sitting on his hands joined together and held underneath her, throws her arms round his neck, and putting her thighs alongside his waist, moves herself by her feet, which are touching the wall against which the man is leaning, it is called the 'suspended congress'.

When a woman stands on her hands and feet like a quadruped, and her lover mounts her like a bull, it is called the 'congress of a cow'. At this time everything that is ordinarily done on the bosom should be done on the back.

In the same way can be carried on the congress of a dog, the congress of a goat, the congress of a deer, the forcible mounting of an ass, the congress of a cat, the jump of a tiger, the pressing of an elephant, the rubbing of a boar, and the mounting of a horse. And in all these cases the characteristics of these different animals should be manifested by acting like them.

When a man enjoys two women at the same time, both of whom love him equally, it is called the 'united congress'.

When a man enjoys many women altogether, it is called the 'congress of a herd of cows'.

The following kinds of congress-sporting in water, or the congress of an elephant with many female elephants which is said to take place only in the water, the congress of a collection of goats, the congress of a collection of deer take place in imitation of these animals.

In Gramaneri many young men enjoy a woman that may be married to one of them, either one after the other, or at the same time. Thus one of them holds her, another enjoys her, a third uses her mouth, a fourth holds her middle part, and in this way they go on enjoying her several parts alternately.

The same things can be done when several men are sitting in company with one courtesan, or when one courtesan is alone with many men. In the same way this can be done by the women of the king's harem when they accidentally get hold of a man.

The people in the Southern countries have also a congress in the anus, that is called the 'lower congress'.

Auparishtaka or mouth congress.

Kamasutra Sex Positions for Role Reversal

When a woman sees that her lover is fatigued by constant congress, without having his desire satisfied, she should, with his permission, lay him down upon his back, and give him assistance by acting his part. She may also do this to satisfy the curiosity of her lover, or her own desire of novelty.

There are two ways of doing this, the first is when during congress she turns round, and gets on the top of her lover, in such a manner as to continue the congress, without obstructing the pleasure of it; and the other is when she acts the man's part from the beginning.

At such a time, with flowers in her hair hanging loose, and her smiles broken by hard breathings, she should press upon her lover's bosom with her own breasts, and lowering her head frequently, should do in return the same actions which he used to do before, returning his blows and chaffing him, should say, "I was laid down by you, and fatigued with hard congress, I shall now therefore lay you down in return." She should then again manifest her own bashfulness, her fatigue, and her desire of stopping the congress. In this way she should do the work of a man, which we shall presently relate.

Whatever is done by a man for giving pleasure to a woman is called the work of a man, and is as follows:

The acts to be done by the man are:

Moving forward
Friction or churning
Piercing
Rubbing
Pressing
Giving a blow
The blow of a boar
The blow of a bull
The sporting of a sparrow

When the organs are brought together properly and directly it is called 'moving the organ forward'.

When the lingam is held with the hand, and turned all round in the yoni, it is called 'churning'.

When the yoni is lowered, and the upper part of it is struck with the lingam, it is called 'piercing'.

When the same thing is done on the lower part of the yoni, it is called 'rubbing'.

When the yoni is pressed by the lingam for a long time, it is called 'pressing'.

When the lingam is removed to some distance from the yoni, and then forcibly strikes it, it is called 'giving a blow'.

When only one part of the yoni is rubbed with the lingam, it is called the 'blow of a boar'.

When both sides of the yoni are rubbed in this way, it is called the 'blow of a bull'.

When the lingam is in the yoni, and moved up and down frequently, and without being taken out, it is called the 'sporting of a sparrow'. This takes place at the end of congress.

When a woman acts the part of a man, she has the following things to do in addition to the nine given above:

The pair of tongs
The top
The swing

When the woman holds the lingam in her yoni, draws it in, presses it, and keeps it thus in her for a long time, it is called the 'pair of tongs'.

When, while engaged in congress, she turns round like a wheel, it is called the 'top'. This is learnt by practice only.

When, on such an occasion, the man lifts up the middle part of his body, and the woman turns round her middle part, it is called the 'swing'.

When the woman is tired, she should place her forehead on that of her lover, and should thus take rest without disturbing the union of the organs, and when the woman has rested herself the man should turn round and begin the congress again.

There are also some verses on the subject as follows:

'Though a woman is reserved, and keeps her feelings concealed; yet when she gets on the top of a man, she then shows all her love and desire. A man should gather from the actions of the woman of what disposition she is, and in what way she likes to be enjoyed. A woman during her monthly courses, a woman who has been lately confined, and a fat woman should not be made to act the part of a man.'

Such passionate actions and amorous gesticulations or movements, which arise on the spur of the moment, and during sexual intercourse, cannot be defined, and are as irregular as dreams.

A horse having once attained the fifth degree of motion goes on with blind speed, regardless of pits, ditches, and posts in his way; and in the same manner a loving pair become blind with passion in the heat of congress, and go on with great impetuosity, paying not the least regard to excess.

For this reason one who is well acquainted with the science of love (Kamasutra), and knowing his own strength, as also the tenderness, impetuosity, and strength of the young women, should act accordingly. The various modes of enjoyment are not for all times or for all persons, but they should only be used at the proper time. and in the proper countries and places.

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Baby's on fire
Better throw her in the water
Look at her laughing
Like a heifer to the slaughter

Baby's on fire
And all the laughing boys are bitching
Waiting for photos
Oh the plot is so bewitching

Rescuers row row
Do your best to change the subject
Blow the wind blow blow
Lend some assistance to the object

Photographers snip snap
Take your time she's only burning
This kind of experience
Is necessary for her learning

If you'll be my flotsam
I could be half the man I used to
They said you were hot stuff
And that's what baby's been reduced to

Juanita and Juan
Very clever with maracas
Making their fortunes
Selling secondhand tobaccoes

Juan dances at Chico's
And when the clients are evicted
He empties the ashtrays
And pockets all that he's collected

But baby's on fire
And all the instruments agree that
Her temperature's rising
But any idiot would know that

GRAN HOMBRE

Los hombres nos
caracterizamos por ser
el sexo fuerte, aunque
muchas veces caemos
por debilidad.
Un día, mi hermana
lloraba en su habitación.
Con mucha nostalgia,
observé que mi padre
se le acercó y le
preguntó el motivo de su
tristeza.
Los escuché hablando
por horas, pero hubo
una frase tan especial
que dijo mi padre esa
tarde, que hasta el día
de hoy la recuerdo
cada mañana y me
llena de fuerza.
Mi padre acariciándole
el rostro, le dijo:
"Hija mía, enamórate
de un Gran Hombre y
no volverás a llorar".
Me pregunté tantas
veces, cuál era
la fórmula exacta para
llegar a ser ese gran
hombre y no dejarme
vencer por las
pequeñeces.
Con el paso de los años
descubrí que si tan sólo
todos los hombres
lucháramos por ser
grandes de espíritu,
grandes de alma y
grandes de corazón
¡El mundo sería
completamente distinto!
Aprendí que un Gran
Hombre... no es aquel
que compra todo lo que
desea, pues somos
tantos que hemos
comprado hasta el
cariño y el respeto de
quienes nos rodean.
Mi padre le decía:
"No te enamores de un
hombre que sólo hable de
sí mismo, de sus
problemas, sin
preocuparse por ti...
enamórate de un hombre
que se preocupe por ti, que
sepa tus fortalezas, tus
ilusiones, que conozca tus
tristezas y te ayude a
superarlas.
"No le pongas atención
a aquel hombre que se
pase las horas
halagando de sus
propios logros... sin ni
siquiera reconocer los
tuyos.
No te aferres a un
hombre que solo te diga
lo mal que te ves, o lo
mucho que deberías
cambiar”.
¿Por qué querer a un
hombre que te
abandonará si no eres
como el quiere que
seas, o si ya no le “eres
útil”?…
¿Por qué querer a un
hombre que te cambiara
por un cabello o un color
de piel distinto, o por
unos ojos claros, o por
un cuerpo más esbelto?
¿Por qué querer a un
hombre que no supo
admirar la belleza que
hay en ti, la verdadera
belleza… la del corazón?
¿Cuántas veces me dejé
llevar por
la superficialidad de las
cosas, haciendo a un
lado a quienes realmente
me entregaban su
sinceridad e integridad y
dándole importancia a
quienes no valoran mi
esfuerzo?
Me costó trabajo
comprender que GRAN
HOMBRE no es el que
llega más alto, ni el que
tiene más dinero, casa,
auto, ni quien vive rodeado
de mujeres, ni mucho
menos el más guapo.
Un gran hombre, es
aquel ser humano
transparente, que no se
refugia en cortinas de
humo, es el que abre su
corazón sin rechazar la
realidad, es quien admira
a una mujer por sus
cimientos morales y
grandeza interior.
Un gran hombre, es el
que camina de frente, sin
bajar la mirada; es aquel
que no miente aunque a
veces pierda por decir la
verdad… y sobre todo,
un gran hombre es el
que sabe llorar su dolor
sin escapar a el…
Un gran hombre es el
que cae y tiene la
suficiente fortaleza para
levantarse y seguir
luchando…
Hoy mi hermana está
felizmente casada, y ese
Gran Hombre con quien
se casó, no era ni el más
popular, ni el más
solicitado por las mujeres,
ni mucho menos el más
adinerado o el más
guapo.
Ese Gran Hombre es
quien simplemente
nunca la hizo llorar…
es quien en lugar de
lagrimas le robo
sonrisas…
Sonrisas por lo que han
logrado juntos, por los
triunfos alcanzados, por
sus recuerdos lindos y por
aquellos recuerdos tristes
que supieron superar, por
cada alegría que
comparten y por los 3 hijos
que llenan sus vidas.
Ese Gran Hombre ama
tanto a mi hermana que
daria lo que fuera por
ella sin pedir nada a
cambio...
Ese Gran Hombre la
quiere por lo que ella es,
por su corazón y por lo
que son cuando están
juntos.
¡Aprendamos a ser uno
de esos Grandes
Hombres, para que
vivamos el paso de los
años de la mano de una
Gran Mujer y nada ni
nadie nos pueda
vencer!
Envío este mensaje a
mis amigos "hombres",
para que les toque el
corazón y traten de
hacer crecer a ese
GRAN HOMBRE que
vive dentro.
Y a mis amigas
"mujeres" para que
sepan escoger a ese
Gran Hombre que Dios
tiene para ellas.

GANESHA WISH

Vakrtund Mahakaya Surya Koti Samaprabha |

Nirbhignam Kurumedaya Sarva Karyashu Sarvada

Simple Explanation of the above mantra.

O Lord Ganesha of Large body, curved trunk, with the brilliance of a million suns, please make all my work free of obstacles, always.

He is the remover of obstacles, the diety whom worshippers first acknowledge when they visit a temple or starting any new venture.

PRAYING THE RIGHT WAY.

One tends to remember God, when one thinks he needs the Almighty the most i.e., at a time of difficulty. Most of the problems and difficulties that come upon us are created by other fellow human beings, and we try to either conquer the difficulty or the individual who we believe caused it. PRAYING THE RIGHT WAY HELPS US OVER COME THIS SITUATION.

Take out time to pray.

One needs to regularly take out time to pray. We don't forget to wear clothes or eat. Similarly we should make prayer a part of our daily routine. Prayer is a way of communicating with God about our well being as well as our problems. Morning or night is the best time to communicate with God. As such no time is auspicious or inauspicious. However, this period has been suggested, because at this time there is generally less commotion and external disturbance. This helps us to pray with better focus and concentration.

Mantra Diction and pronunciation.

This is not as important as the intention and purpose for which we pray. Therefore, whichever mantra you chant, please do so with full devotion. Do not worry about the pronunciation, because if you are fully engrossed while praying, you will not be aware of the pronunciation part. This is because your mind would be on God and not on the mantra. One should realize that the mantra is a vehicle and not the destination.

3 SIMPLE STEPS IN 3 MINUTES:

1) Stare and concentrate on this Ganesh Image for 1 minute. Raise the mind to a higher level, imagine you are in the presence of God.

2) Close eyes and say the prayer

Vakrtund Mahakaya Surya Koti Samaprabha |

Nirbhignam Kurumedaya Sarva Karyashu Sarvada |

3) Think of your most important wish or desire to be fulfilled. (Only positive desires like better job, happiness, good health should be thought.) Open eyes slowly.

Do this daily and you will see a positive change within 14 days. You may continue with this prayer daily as does millions of Hindus before starting their day.

Sri Yantra

Sri Yantra
Yantras come from the more than 2000 years old tantric tradition.
A yantra is the yogic equivalent of the Buddhist mandala.

Sri yantra is called the mother of all yantras because all other yantras derive from it.

The Sri Yantra is a configuration of nine interlacing triangles centred around the bindu (the central point of the yantra), drawn by the super imposition of five downward pointing triangles, representing Shakti ; the female principle and four upright triangles, representing Shiva ; the male principle.

Man's spiritual journey from the stage of material existence to ultimate enlightenment is mapped on the Sri Yantra. The spiritual journey is taken as a pilgrimage in which every step is an ascent to the center, a movement beyond one's limited existence, and every level is nearer to the goal.

Each of the circuits of the Sri Yantra, from the outer plane to the bindu (the center), corresponds with one of the stages of the spiritual journey.

The goal of contemplating the Sri Yantra is that the adept can rediscover his primordial sources. The circuits symbolically indicate the sucessive phases in the process of becoming.

Yantras

Yantras

According to Tantra, the creation of the world begins with an act of division of the opposites that are united in the deity. From their splitting arises, in an explosion of energy, the multiplicity of the world .

Starting from pure unity (Shiva), the world is a continuous unfolding (energized by the power of Shakti), until a state is reached, when the process must reverse and involute back to the very beginning. Multiplicity must once again become unity. According to Tantra the human being is a miniature universe and the same principles that apply to the universe apply in the case of the individual being.

A yantra is a geometrical pattern made of several concentric figures (squares, circles, lotuses, triangles, point).

When these concentric figures are gradually growing away from its center in stages, this is for human beings a symbol of the process of involution.

When they are gradually growing towards its center, this is for human beings a symbol of the process of evolution.

A yantra is thus a tool making the process of evolution conscious to the adept of Tantrism. It enables the adept to retrace his steps from the outward-directed world of multiplicity to the inward focus of unity. All primal shapes of a yantra are psychological symbols corresponding to inner states of human consciousness. Yantras are sacred symbols of the process of involution and evolution.

NADIS

Nadis
In addition to the seven chakras of the subtle body, the Tantras
have described a network of subtle channels known as Nadis.
According to the tantric treatise Shiva Samhita, there are
fourteen principal nadis. Of these, Ida, Pingala and Sushumna
are considered the most important.
Ida is the left channel. Ida is white, feminine, cold, represents
the moon and is associated with the river Ganga (Ganges).
Originating in Muladhara, Ida ends up in the left nostril.
Pingala is the right channel. Pingala is red, masculine, hot,
represents the sun and is associated with the river Yamuna.
Originating in Muladhara, Pingala ends up in the right nostril.
Sushumna is the central channel and is associated with
the river Saraswati. Running up the body from just below
Muladhara chakra to Sahasrara chakra at the crown of the head.


Muladhara is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta : "combined", tri : "three", veni : "streams"). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened.

The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. Shakti Kundalini will then awaken and rise up Sushumna, energizing the seven chakras.


From Muladhara chakra, Ida and Pingala alternate at each chakra until they reach Ajna chakra where they meet again with Sushumna.

In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta : "liberated"). Continuing beyond Ajna chakra, Ida and Pingala end in the left and right nostrils respectively.

Once the Kundalini Shakti has ascended through Sushumna to Sahasrara, the highest psychic center at the crown of the head, it is made to reverse its course and return to rest in the base center again.

Muladhara Chakra

Muladhara Chakra
Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus.

The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels.

Patience and greed are the attributes of this element, survival its desire, collecting and saving are its activity. Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.

The seed mantra is Lam, the yellow square represents the earth element. The chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini in three and a half coils around the svayambhu (self born) linga. With her mouth open, facing upward, she is connected with the path of Sushumna, the central nerve canal that runs along the spine.

In the pericarp is found the presiding deity Brahma, the lord of creation. His skin is the color of wheat, he wears a yellow dhoti (traditional Indian cloth wrapped to cover the lower body) and a green scarf.

Element: Earth

Shape: Square

Plane: Physical plane

Sense: Smell

Sense Organ: Nose

Work Organ: Anus

Name: Foundation

Location: Base of the spine



Brahma is four-faced, four-armed, holding in his upper left hand a lotus flower (the symbol of purity). In his second left hand he holds the sacred scriptures. In one right hand he has a vase containing nectar, this is amrita the precious fluid of vital potency. The fourth hand is in Abhaya mudra, the gesture of dispelling fear. Sound: Lang

Nb of petals: 4



The energy, or shakti, of Brahma is called Dakini. She is in shining pink with four arms holding a skull, a sword, a shield and a trident symbolizing the forces of the creator, the preserver and the destroyer.

The chakra's associated animal is Ganesha, the elephant headed god. Ganesha is the lord of all beginnings and is invoked to bestow protection over all undertakings. His skin is coral orange. He wears a dhoti of lemon yellow color.
A green silk scarf drapes his shoulders. He has four arms to serve him while he acts as the destroyer of obstacles.

Ganesha is the son of shiva and parvati. He holds a ladu (a fragrant sweet symbolizing sattva, the most refined state of pure consciousness), a lotus flower, a hatchet. The fourth hand is raised in the mudra of dispelling fear.

Svadhisthana Chakra

Svadhisthana Chakra
The second chakra has six vermillion lotus petals.
The moon-shaped crescent is the yantra of this chakra.

The vital relationship between water and the moon is shown by
the crescent yantra within the white circle of the water chakra.

The aspects of Svadhisthana chakra are: procreation, family, fantasy. The earth element of Muladhara chakra dissolves into the water element of Svadhisthana chakra. Fantasy enters as the person begins interrelating with family and friends. The inspiration to create begins in the second chakra.

The seed mantra is Vam and the vital breath of the chakra is Prana.

Above the mantra is seated the presiding deity Vishnu, the lord of preservation,
in shining dark-blue, and he wears a dhoti of golden yellow.

Element: Water

Shape: Circle

Plane: The Astral plane

Sense: Taste

Sense Organ: Tongue

Work Organ: Genitals

Name: Dwelling place of the self

Location: Above the genitals



A green silk scarf covers his four arms. He is seated on a pink lotus, four-armed, holding a conch, a mace, a wheel and a lotus. Vishnu is the lord of preservation, the all-pervading life-force in the universe. Sound: Vang

Nb of petals: 6



His energy is Rakini or Chakini Shakti, two-headed, four armed, holding an arrow, a skull, a drum, and an ax, seated on a red lotus. She wears a red sari, and jewels encircle her neck and four arms.

The chakra's associated animal is the light grey or green makara (crocodile), an emblem of the waters and the vehicle of the god Varuna, lord of the sea

MANIPURA CHAKRA

Manipura Chakra


The downward-pointing red triangle is located in a circle surrounded by ten petals.
Also called the solar plexus, manipura chakra is the seat of the fire within the body because this is the chakra of the life force.

Manipura has an upward, consuming movement like flames.
Identification, recognition, immortality, longevity and power are the motivations of a third chakra person. Selfless loyalties to friends and family cease as the person acts only for himself.

The seed mantra is Ram. The chakra's vital breath is Samana.

The presiding deity of this chakra, Braddha Rudra, represents the power of destruction.
All that exists returns to him. He has camphor-blue skin and a silver beard, and sits in his wrathful form on a golden tiger skin symbolic of the tiger of the mind that dwells in the forest of desires, smeared with ashes.
The tiger represents manas, the mind.

Element: Fire

Shape: Triangle

Plane: Celestial plane

Sense: Sight

Sense Organ: Eyes

Work Organ: Feet and legs

Name: The city of Gems

Location: Solar Plexus



The energy generated by him is Lakini Shakti, four-armed, three-faced. In one of her four hands she holds the thunderbolt, or vajra. In her second hand, she holds the arrow that is shot
from the bow of Kama, the Lord of Sex, in the second chakra. Her third hand holds fire. With the fourth hand Lakini Shakti forms the mudra (hand gesture) of granting boons and dispelling fear. Sound: Rang

Nb of petals: 10



The chakra's associated animal is the ram, vehicle of the fire-god Agni.