Thursday, December 8, 2011

Herbal Resin Incense

Chakra Series

Chakra Series Chakra in Sanskrit means “wheel” or “disc”, implying circular movement. Chakras are transformers of energy that are found in the astral body. They are subtle centers of energy. All of the bodily systems, such as the digestive, neural, circulatory, and respiratory systems are directly influenced by the chakras, which each control specific systems in the entire body. There are seven main chakras along the Susumna nadi, each symbolized by lotus flowers that are open or closed according to the level of personal development. The number of petals on the flower reflects the number of nadis that cross through that chakra. Each resin incense is brought to you in order to awaken the different chakra by its scent, color and intention. Open up Elevate and Enjoy!

Muladhara Chakra - Grounding and Inner Peace
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First Chakra: Mūlādhāra Chakra

The  Mūlādhāra Chakra represents our most intimate relationship with the earth, and for that reason, it represents the foundation of our physical existence.  For this reason it is called the root chakra or base, "adhara chakra". Its element is the earth, by which is understood the physical world or that which we perceive through our senses.  We are intelligent and sophisticated, but we cannot ignore our animal aspect. Although we eat on tables and with forks and knives, we share our need to eat with the animals, just as  we do our need to sleep, to drink water, to seek shelter and protection, to engage in sex, and in general, to satisfy all the most basic demands of our body.

The   Mūlādhāra Chakra is intimately related with our survival on the planet in our physical body, as much as it is the way we relate to our environment. It is also associated with sex, most especially with the aspect of procreation and the continuation of the species. It is in this center that the “knot of Brahma” or Brahma Granti resides, which opens through sadhana to allow the kuṇḍalinī to rise. The first chakra is directly associated with the sensation of security, of survival, confidence, steadiness, one’s relationship with money, the home, work, and the ability to be nourished.

Hyperactivity of the mūlādhāra is expressed as an excessive attachment to material things, and an attachment to the routine in search of security, because security is the most important goal for someone who suffers from hyperactivity in this center. The person is satisfied with a life which only revolves around food, sleep, shelter and mating, without comprehending any reason to try to transcend this.  The symptoms or tensions in the parts of the body controlled by this chakra indicate pressures in the areas of awareness related to this energetic center, some of which may be experienced in the form of insecurity, as a general perceptual filter.

At a greater level of tension we feel fear. Beyond this limit, it is experienced as a threat to survival. We can say that this is the least spiritual of all the chakras; however, we must be careful, because those who disconnect from it become unrealistic and can neglect their responsibilities. The characteristic signs of a malfunctioning of this chakra at the mental level are expressed as insecurity, difficulty in feeling grounded, paranoia, constant preoccupation, disconnection with reality, fear and mental rigidity.  At the physiological level it is manifested as a general weakness, pains and weakness in the legs, postural problems in the spine , problems with the teeth and gums,  bones and joints,  circulatory problems, and slowness in healing.

This is a chakra that deeply connects us with the physical reality, but it should by no means be neglected, as our connection with it equips us with very necessary aspects for our development in life, such as creativity, the desire to live, and the spirit of struggle. A balanced functioning of this center helps to keep us in contact with reality. The higher we raise spiritually, the greater the importance of our connection with the root chakra. Disconnected from this chakra, we escape reality, escaping to a world of fairies and elves in the name of spirituality.  We must not forget that enlightenment is precisely the experience of reality, not its evasion. Our roots in the earth must not only expand on the surface, but grow and develop into the depths.  To the extent that we evolve and the kuṇḍalinī rises upwards, our roots will delve deeply into the core of existence.  This chakra also reflects the connection of a person with his mother and with the Mother Earth, the way we feel when we are firmly on the ground and our connection with the physical body and its needs. This center is strictly associated with food. When this center is functioning in a balanced way, we experience an intense desire to live on the earthly plane. The concentration on this energetic center gives knowledge about kuṇḍalinī and the methods for its awakening.   When this chakra is functioning correctly, we experience clarity and lucidity in the various situations that life presents to us, will power, determination, a sensation of rootedness, capacity for quick healing of the body and mind,  physical and mental security, a strong connection with the earth and nature, inner peace and satisfaction and love of life.

The deities that rule over this chakra are Brahmā and Ganesha. Brahmā is the first deity of the Trimurti, the God of four heads, and creator of the universe who was born from a lotus flower that emerged from the navel of Lord Vishnu. Brahmā, which literally means "evolution" or "development", is the deva of four heads, which are directed towards the four cardinal points or caturloka, and which have white beards as symbols of wisdom. Each of his four mouths recites one of the four sacred Vedas. He has four arms, in each of them is held a mala, the text of the four tables with the Sacred Vedas or Pustaka, a "Kamandalu", a container with the water used to create life, and a lotus flower or  Padma.  His wives are Saraswati, the goddess of knowledge, science and the arts, and  Gayatri, also called Savitri, the daughter of Sun God,  Vivaswan or Savitra.  Lord Brahmā lives in Brahmaloka, located at the top of Mount Meru, in the Gandhamādana mountain range, in the   Himalayas. The vehicle with which he travels through the universe is the swan, or hamsa.

Ganesha, a name that means the Lord of the Ganas or "vigilantes of Lord Siva", was chosen as their leader by Lord Siva Himself, from which are derived his names gaṇa—īśa or gaṇa—pati. Ganesha is the sacred deva with the head of an elephant, son of Siva and Parvati. He is the God of intelligence and the arts. He is considered the great remover of obstacles, and for this reason it is considered auspicious to invoke him before every activity or trip.

The Goddess and Śakti of this chakra is Ḍākinī, one of the faithful assistants of the Goddess Kali, who has three very red eyes and four arms. In one of her left hands she carries a skull, or kapāla and in the other a trident.  In the upper right hand she carries a sword and in the lower right hand, a shield. The vehicle of the bija of this chakra is the elephant Airavata, on which rides Indra, the God of the atmosphere and the visible sky. Gray in color, like the clouds, the elephant represents the cloud from which Indra releases his rain.

 All who concentrate on this chakra will acquire wisdom about the kuṇḍalinī sakti and  the means to awaken her.

Svadhisthana Chakra - Sensuality and Creativity
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Second Chakra: SvādhiŚṭhāna Chakra

The second energetic center is the chakra of sex. It influences our way of relating with our fellow man and society. In the muladhara, our attitude towards others is defensive, ready to fight to defend our basic survival needs, while in the swadhistana, we expand our relations with the people who surround us, our family, friends and acquaintances. The svādhisṭhāna chakra is tantric par excellence, it is characterized by desire, pleasure, passion, imagination, and creativity. Great artists have created within this chakra, which is intimately associated with creativity and communication. Those who are really creative, sublimate the sexual energy, expressing it through their creations. On the contrary, a person who unconsciously represses her sexuality also represses her creativity and is less communicative.

While for those who act from the first center, the focus is on the basic needs for survival, protection, and on whatever  is essential for the physical body and the continuation of the species, in the second chakra there is the awakening of a desire, not only to possess, but to enjoy what is possessed.

Acting from this center, one’s relationships are influenced by an exaggerated attraction towards everything that seems appealing and pleasant on the corporal level. Here we go beyond the search for essential needs, to seek pleasure, which in turn carries with it a great danger. We should not forget that water flows only downwards, therefore it is very easy to fall, descend and degrade oneself in this chakra, if one is not careful. It is important to understand the difference between enjoyment and the addiction to pleasure.

Sublimation happens when we let go of searching for pleasure  in that which we do not have, which situates us in a position of lack, of neediness, in order to begin to enjoy what we do have. It is to let go of fantasizing about the pleasure that we will enjoy in the future by obtaining something, in order to enjoy what is here and now.  It will be this attitude that on the more elevated levels will elevate us to the desire for the Self, to seek the enjoyment of the only thing that really exists, to live enjoying every moment of life to its fullest in love and freedom.

 However, if in your pursuit of objects that offer you pleasure, you develop addictive habits, you will lose your freedom and all possibility of bliss.  Addiction blinds us, it does not allow us to see reality clearly. We view someone who gives us chocolate, a cigarette, alcohol, illicit sex or drugs, as our friend, and we see as our enemy someone who does not smile, or speaks to us of our weaknesses. Addiction always demands an ever—increasing dose of the object that gives us pleasure, because in the end it always gives us the sensation that we have only obtained a moment of enjoyment but not of bliss. Our addiction leads us to try to increase the enjoyment by looking for greater quality in our objects of pleasure.

 The sublimation of desire is required to transform it into aspiration.  Because the svādhisṭhāna is the chakra of sex, from here arises the necessity of feeling attractive.  To transcend this chakra we must convert sex into love, to obtain the understanding that, in the depths of this irresistible attraction to sex there lies the search for the Self. Lust will not be satiated with sex; only in God will the search for pleasure through sex be satisfied and peace be attained.  Only those who have accepted sex with due respect will see its transformation into love, and only among those who truly love will this love blossom into sannyasa, the order of renounced life.

Sannyas is the maximum expression of love to which the human being can aspire.  The sannyas has accepted the vow of celibacy, yet he has not repressed sex, but has managed to reach its peak.  The sannyas has not dedicated himself to fight against sex, but to elevate himself, as it is in the heights that sex disappears to give place to the realization of God. It is not that pleasure and sexual ecstasy disappears, however.  Instead, what evaporates is the need for someone else or for a relationship to able to experience what one has been searching for.  That is to say, sex ceases to be a relationship in order to be transformed into a meditation.

On the much more elevated level of religion, sex contains within itself the seed of love in a potential form.  The moment we love we encounter God, because God is love. Sex is the beginning, the first step on a path that leads to enlightenment.  Sex is perhaps the most important energy of all, we cannot forget that without it, we would not be here writing or reading these lines. Sex is life, since without it, the physical worlds would not exist.  A connection with this chakra brings to our actions the spark of life.

The fact that the element of this chakra is water explains its relationship with the physiological functions and fluids, such as the circulation of the blood, urinary excretion, bile, lymphatic fluid, perspiration, saliva, mother’s milk, etc. Concentration on the lunar crescent of svādhisṭhāna is highly purifying, and it brings psychic powers and knowledge of the entities of the astral plane.

 A malfunctioning of this chakra is manifested at the mental level as vacillation, disinterest, difficulty in decision making, apathy in daily life, depression, lack of energy, dependence on the past, materialism, and blocks at the sexual level. At the physiological level, it is expressed as shallow breathing, fatigue and weakness, problems with the nervous system, diseases of the liver and gall bladder, problems with the lower back, constipation, migraines, and lack of strength. A hyperactivity of this energetic center stimulates obsessive thoughts about themes related to sex.  A person situated in this center sees the world that surrounds him only in relation to his sensations, his pleasure, and his impulses and desires, and he develops a lack of sensitivity.  A block in this center is manifested as a lack of enthusiasm and motivation. There is a lack of vitality that can lead to poor health.

 The characteristic signs of the good functioning of this center are  sexual vigor, vitality, harmony in sexual life, physical stability, deep communication with the environment,  security, emotional fulfillment, responsiveness and compassion, enthusiasm, the desire to touch and caress, strong nerves, a joyful appearance, a healthy liver and gall bladder, and a stable body temperature. A good functioning of this chakra is manifested as creativity and a zest for life.  Due to its stimulation of the nervous system, it grants great enthusiasm and stamina. The person whose svādhisṭhāna works in a balanced way will be a person very well situated in physical reality, or as it is said, someone with his feet very well planted on the ground and secure in himself.

 Manipura Chakra - Self-confidence and Transformation

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Third Chakra: Maṇipūra Chakra

The third chakra is motivated by the desire for power. In observing the world from here, it seems to us like a place in which to express power. This chakra invites us to express ourselves as power, energy and will. He who is found situated in this center has a vision of the world from the perspective of power.

While the second chakra relates to pleasure, in the third chakra one becomes capable of self restraint and does not permit enjoyment to lead to vices and addictions. It is very important to develop our will power, not with the object of dominating or controlling others, but to be capable of overcoming our faults and weaknesses. Undoubtedly, strong will power is synonymous with maturity.  The manipura chakra acts to repress the instincts, in the case of the muladhara, and the desires, in the case of the swadhistana. Obviously repression mentioned here must be accompanied by a deep discrimination and understanding in order to be constructive, as blind repression poisons our spiritual and religious life.

In a society in which to be a controller or to dominate others is the sign of success, it is very easy to develop an imbalance in this energetic center. If this happens, we are willing to make great efforts and sacrifices to obtain the recognition of our peers, even at the cost of the suffering of our friends, loved ones and family members.  Our efforts will be motivated by the desire to compete. In an imbalanced chakra, the will power can be either weak or exaggerated. Weak will power is recognizable by the frustration that is produced in us, the feeling that it is impossible to cope.  We feel that we live to satisfy the demands of others, under the motto of being a good person. It frustrates us to see ourselves responding affirmatively when we had actually wished to firmly refuse.  When possessed of an exaggerated force of will, on the other hand, we see every situation as a challenge to maintain an important position in the ranking and to occupy a position of advantage within the hierarchy, which inevitably converts every project and task into a competition and a battle in which we test our courage.

In the Ramayana we learn  that Ravana wished to have Sita for himself, that is to say, he wanted to possess the śakti  or the power of God, but without Lord Rama, and thus disconnected from God. Do not try to obtain power, because in a relative world, it is always limited.  Do not make efforts to accumulate power, but rather, offer to God any power that you obtain.  Use every power that you possess to serve the Lord and help humanity, which is His manifestation.  Do not utilize his power to control or manipulate others. True power dwells in our complete surrender to the supreme power, God.

The malfunctioning of this chakra manifests as dependency and exaggerated attachment, insecurity, boredom, depression and unjustified sadness, indifference, obstinance, nostalgia for peace, extreme desires for power and the use of force, and unbalanced emotions. At the physiological level, one experiences a lack of flexibility, muscular tension, stomach and digestive problems, and problems with the lower back.

The balanced functioning of this chakra in one who is situated in it will be manifested as the experience of self esteem, confidence and security in oneself, and the capacity to accept as well as exercise authority.

Moreover, the balanced functioning of this chakra will manifest as satisfaction in life, motivation,  persistence, confidence, concentration, the ability and power to change, the possibility of excelling, firmness, personal acceptance, clarity, lightness,  and realization. It manifests as well, in a healthy digestive system.

The deity that presides over the third center is Braddha Rudra, whose name means "The Lord of the South". With a silvery beard and seated on a tiger skin, Braddha Rudra represents destruction.

The Śakti of this chakra is Lakini.  Dark in complexion, this goddess has three heads, and wears a beautiful yellow sari. Lakini has four hands: in one she holds a thunderbolt, or vajra, in another an arrow that has come from Kama, the God of desire, in another hand she holds fire, and her fourth hand forms  the mudra that banishes all  fear.

 The lamb is the vehicle of Agni, the God of Fire, and fire is the element of the  Maṇipūra chakra. The lamb is also the vehicle which carries the bija of this chakra.

 Anahata Chakra - Love and Sensitivity

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Fourth Chakra: Anāhata Chakra

The first three chakras represent the animal, the beast, and the struggle for survival, sex and power. It is for this reason that religion recommends vows of poverty, chastity and obedience, as a way of counterbalancing the influence exerted by these three energetic centers. The vow of poverty counteracts the muladhara; the vow of chastity, the  swadhistana; and the vow of obedience, the manipura. Only in transcending these three, do we reach the anahata, or the fourth chakra, which is the center of love. Love moves us away from our animalism and humanizes us to express ourselves through the feelings.  Thus, the anahata chakra is directly related to the emotions and to compassion. While the three primary energetic centers keep us identified as entities separated from whole, through the anahata there begins an experience of harmony and unity with our surroundings and with other living beings.  This chakra is a true door to the soul, the spirit, because through this chakra it is possible to get in touch with our internal universal aspect, with the Self.  As long as the human being is identified with the physical body, love is only manifested as sex; for those who have evolved somewhat more and have identified with the mind, it is expressed as romantic attachment, and only in those who have developed to touch the soul, is love is transformed into meditation; only then can we develop more pure and pristine levels of love.

Negative feelings and pessimism especially affect this energetic center. A deficient functioning of this chakra is manifested as a lack of sensitivity to the other and to his feelings, great vulnerability and exaggerated dependence on the affection, kindness and sympathy of others, emotional blocks, difficulty in creating new bonds and relationships, nostalgia for a relationship, difficulty in receiving love and affection, lack of harmony between the emotional and the mental, negative thoughts, lack of interest in life, the exaggerated rejection of affection. In general, people who are closed in this center manifest dryness and disinterest in their relationships with others.

The signs on a physiological level of an imbalanced anāhata chakra are fallen shoulders, flat chest, the respiratory sensation of a metal band around the chest, respiratory problems, diseases of the lungs and the skin, and diseases of nerves and heart. Difficulties in breathing or complications with the lungs, and the respiratory organs are indications of stress in the heart chakra.

The more opened this chakra is, the greater is our ability to love; it expands the limits of the circle that holds within it those whom we consider our dear ones. Beginning with our family group and friends, we go on to include our city, nation, continent, our planet and the entire universe. A balanced anāhata chakra transforms the person into a true  channel through which love is manifested, uniting him harmoniously with the people around him. He inspires and opens the hearts of others to love.

In purifying and reaching its complete opening, this is the center of love in its most elevated expression, it is in this center that bhakti is cultivated and developed to reach elevated states of divine love, like prema, and even para—bhakti.

 A good functioning of this chakra gives security in relationships, sensitivity, sympathy, confidence and love towards oneself and others, kindness, helpfulness, flexibility, health, equilibrium, vital rhythm, optimism, enthusiasm and passion, inner peace, and harmony. When this center interacts harmoniously with others, it transforms into a friendly center of reconciliation of human beings with their environment, radiating amiability, and bestowing joy and a natural enthusiasm capable of opening the hearts of all those around.

Since this chakra is related to the sense of touch, to embrace is one of its activities.   Responsiveness to being touched reveals the sensitivity of the heart chakra.

The relationship of a person with the air reflects his relationship with love. The functioning of this energetic center is reflected in our perceptions of love, and the way we relate to people close to our heart, for example, our partner, siblings, parents  and children.

 In many scriptures, it is said that the Śakti in this energetic center is especially strong.  Ishana Rudra, dressed with a skin of a tiger, is the deity that presides over the fourth chakra. His nature is very peaceful and exceedingly benevolent, and he is intimately related to inner wisdom and cosmic power. He carries a trident in his right hand, and in his left hand there is a tambor, or damaru. There are snakes coiled around his neck, and in his braids the sacred Ganges flows. Within the Anāhata, we find a lingam in which is found Sadashiva, or "The Eternal God”. The color of his body is blue and he is dressed in a golden tiger skin, with a trident in one hand and a tambor, or damaru in the other. The goddess or Śakti of this chakra is Kakini; she has four heads, wears a beautiful sky blue sari and her skin is a golden yellow color. She has four arms and carries in each, respectively, a sword, a shield, a skull and a trident.  Kakini Śakti is intimately linked with spiritual art that can help us transcend the idea of time. The vehicle of the bija in this center is the deer.

Visuddha Chakra - Communication and Responsibility
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Fifth  Chakra: Viśuddha Chakra
This is the fifth energetic center, and it is connected with the throat, the thyroid gland, the vocal cords and all that is related with our language. This center is directly related with our capacity to communicate.  Within the academic field, there are diverse definitions of communication according to different fields of interest in science. However, its basic definition refers to a correspondence or transmission between two or more entities.  Communication is not limited only to the verbal aspect, therefore this will be a center related to art, in all its aspects and with expression in general. Thus it is important to keep in mind that for communication to be produced it is vital to  divest ourselves of the past and the known. Communication is found in its highest expression in meditation, which is a communication with ourselves, with the Whole.
When this center is blocked, it will be very difficult to express our feelings sincerely. We will use our voice and gestures in a superficial and timid way, without enough substance.
Among the characteristic symptoms of a dysfunction of this chakra, we may distinguish problems in speaking and difficulties in communication, stammering, fear of speaking in order not to appear ridiculous, or else the excessive need to speak constantly, a lack of creativity, insecurity about creating, evasion of responsibility, infantilism, longing for stability and security, depression, obstinance, isolation, personal hatred, disgust with life. The problems on a physiological level are weakness, digestive problems, vocal problems, unstable weight, frequent colds, throat infections, voice problems, irritations and infections  in the vocal cords, tension in the shoulders, in the neck and the back of the head, stiffness in the arms and hands.
When this chakra is functioning well, it manifests as great responsibility, creativity, richness of ideas, high capacity for communication and expression, great  capacity for attention, joy in giving and sharing, independence,  going with the flow of life, a developed personality, and a strong immune system.
The fifth energetic center is presided over by the deity called Panchavaktra Siva, this name means "The Siva of the five mouths ", and he has four arms. His five heads or faces are identified with the nature of each of the five elements, or Pancha Bhutas: Aghora, of the nature of akasha, or ether; Ishana, whose nature is of āpaḥ or jala, or water, Mahadeva, whose nature is of bhūmi or prithvi, or the earth; Sada Siva, whose nature is of vāyu,  or the air, and finally, Rudra, whose nature is of tejas or agni, or fire. Similarly, Panchavaktra Siva has four hands. In one of his right hands he holds a mala, with the other he makes the gesture which banishes all fear and apprehension. In one of his left hands, he holds the sacred trident, and in the other, he holds the tambour, or damaru. The goddess and  śakti of this chakra is Shakini, or "the defoliated”. Seen in a beautiful blue sari, she brings wisdom and mystic powers. In her four hands we find an elephant staff used to control Gaja, a skull, the sacred scriptures or sastras, and a mala to practice japa. The vehicle of the bija of this chakra is the elephant Gaja.
 Ajña Chakra - Concentration and intuition

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Sixth  Chakra: Ājñā Chakra

bhravor madhye śiva—sthānaṁ

manas tatra vilīyate

jñātavyaṁ tat—padaṁ turyaṁ

tatra kālo na vidyate

"The space between the eyebrows is the place of Shiva, there where the mind is absorbed. That state is known as Turiya. Death does not have access to that place." Hatha Yoga Pradipika (4. 48)

The name of this chakra means "order", "control" or "authority", although it is also known as “the third eye” or "the eye of Siva". The sixth center is the seat in its subtle modality, of the cognitive faculties, such as buddhi, ahankara, manas and the  senses  or indriyas. As generally it is said of one who possesses powers of an extrasensory character that it is because his third eye is opened, it must be that the ajna chakra is intimately related with our psychic and intuitive capacities. It is here where attachment is transcended, the sensation of “I” and duality, as well as time and space. Therefore it is obvious that in actuality there are very few beings whose Ajna Chakra is found open and functioning in a balanced way, which is a sign of an elevated spiritual level.

At the physical level, the sixth center corresponds to the space between the eyebrows, or Trikuta, its two petals represent the Ida and Pingala nadis, which are found in this precise position in the principal nadi  or Sushumna, before reaching the Sahasrara chakra in which is produced the experience of the fourth state or Turiya, above the other three which are:  jagrat (waking state), svapna (state of sleep in which there are dreams) and sushupti (state of deep sleep). This fourth state is of pure and transcendental consciousness.  The Self becomes evident as pure consciousness without the participation of the mind. All who reach this center and awaken it, obtain transcendental vision, the direct and transcendental perception through the mind and the senses.

 Some characteristic signs of deficiencies in this chakra are problems in concentration and identity, great difficulty in receiving criticism, an exaggerated repression of the personal, forgetfulness, ambition, lack of confidence in the affection of others. There is a mental hyperactivity which is manifested as an exaggerated, continuous internal chatter.

At a physiological level, a malfunctioning of this center is expressed as a lack of balance in the paired organs, such as the eyes, ears, etc; headaches, and problems with vision. We see that in a person whose ajna is functioning  disharmoniously, the world and life are perceived only through the intellect, practically living in the head. He only considers valid what he is capable of comprehending and understanding and he strongly  rejects whatever is beyond his powers of reasoning.

The harmonious functioning of the sixth energetic enter is a sign of a highly elevated level of consciousness.  However, to enumerate the effects of a balanced and harmonious ajna is to describe the character of a being who dwells on a highly developed level of consciousness. A good functioning of this chakra  is expressed as balance in the paired organs of the body, concentration, balance between the poles of the personality, consciousness of the soul, personal knowledge, intuition, spiritual experiences,  thinking power, and a markedly strong will power.

 The deity of the sixth center is Ardhanārīśvara, made up two halves; the one on the right side is masculine, or Siva, and blue  in color and the one on the right is feminine, or Parvati, and pink in color. Ardhanārīśvara teaches us that God cannot be separated from his Śakti or his creative energy. This deity represents the perfect complementarity of the opposites, a synthesis between the masculine and the feminine, the disappearance of all duality, the revelation of totality. In the right hand he carries the sacred trident, which represents the three modalities of nature; past, present and future; knowledge, the knower and the known; and the material, astral and causal planes.   The feminine half of Ardhanārīśvara is dressed in a beautiful red sari, and carries in her hand a lotus flower symbolizing purity.

The Goddess that presides over this center is Hakini, who has six heads and four arms. The mantra of  Hakini Śakti is Om Shri Hakini namaha or "Om,  respectful reverences to Hakini.” The goddess wears a red—colored sari, and is seated on a lotus flower.  The skin of Hakini is of a beautiful rose color, she is beautifully decorated with  golden jewelery and  precious stones. She has four hands, with which she carries a tambour or damaru of Lord Siva,  a skull, and a mala, while with her right hand she is forming the mudra.

Sahasrara Chakra - Enlightenment
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Seventh Chakra: Sahasrāra Chakra

The abode of God is located on the crown of the head, and it is therefore the only center located outside the physical body, the place to which the Kuṇḍalinī ascends to meet Siva, at which the yogi experiences absolute bliss and reaches transcendental conscience.  It is called “The lotus of a million petals”, or Sahasraradala, because from here proceeds an infinite blossoming of the soul.  While on the relative plane, it is seen that flowering is always followed by decay,  the Sahasrara symbolizes that  eternal flowering of the  consciousness, an infinite expansion which is enlightenment.  The level of the Sahasrara is of the soul, the spirit, so that it is the last phase of the process of the evolution of consciousness; it is the border between the human and the divine, between the relative and the absolute. It corresponds to the Absolute Truth, because it represents the transcendence of all duality. Here illusion is abandoned, the kuṇḍalinī  is absorbed, it is here where the awakening to the reality of integration with totality occurs, a fusion of the knower and the known. The term Shat Chakra only refers to the six basic energetic centers which are found intimately connected in the Sahasrara, while this seventh center is found situated over the six.  In reaching the Sahasrara, the evolutionary process in which the individual emerges in the Total is completed, and the personal functions with the universal.  In this chakra alone can we speak of enlightenment, since it is a state of complete absence of mental activity. The realization of the seventh chakra is related to the level of purity of the yogi, the grace of the spiritual master and the compassion of the Divine.