… a thought making crooked all that is straight.

Meditation

LHP – living without morals

At a certain point in my exploration of and attempted living of a Left-Hand Path esoteric life, my morality was suspended, but this was not a liberated state where I moved unencumbered by external strictures. It was a place without life meaning or significance.

I was caught in the grip of adversarial paralysis.

Some LHP-ers live hedonistic, countercultural lifestyles, turning their upbringing, the norms of the culture they live in and the dominant religion on their heads. They take the above as a guide and do the opposite or a diametrical offshoot of it … but then consider themselves “free” in that adversarial state, without realising that they may have struck off the path and written their own map but their True North is still the things they often despise so vehemently, namely mainstream culture and established religion. If you define yourself in opposition to A Thing you are not free as you still require The Thing to determine your opposition.

If the majority stand BY a wall but you decide to lean AGAINST the wall, you are still in a position relative to the wall. In my mind, the point was to negate the wall entirely and see how freely I could move without any self-imposed limitation (bearing in mind that I live within a world of limits, perceptively anyhow).

If you live in a culture where drinking is “the norm” then choosing to drink absinthe (a common LHP-er’s tipple) is neither original nor daring, it is merely imbibing another alcoholic liquid, albeit one with a romantic backstory. In addition to a pleasant high, the best you might get out of it is to live the lives vicariously of all the poets and social fringe dwellers known to imbibe in the stuff.

In a society where everything is sexualised, down to the social experience and expression of children/childhood to the selling of commodities, then merely having sex a lot, even with multiple partners, even with multiple genders, is not that daring or enlightening per se.

In a society where drugs are the norm from the socially acceptable stimulants and depressants like sugar, coffee and alcohol to the medically widely prescribed opiates and amphetamines, then going to “the man on the corner” for your drug supply makes you neither a maverick nor particularly savvy – play the system better and get your drugs on repeat for free (at least if you live in the UK)!

So in contemplating the above I experimented subsequently with the nominal counter-counter norms of abstinence and celibacy – if you want to live an adversarial position to mainstream culture you might want to announce that you are a celibate, teetotal vegan! … then learn what it is to live in opposition to the norm.

But yet again, this state of opposition merely helped me to shake up my assumptions, I was not liberated from being defined by the things I rejected. I fell into a pit of meaninglessness, a place where neither The Thing nor The Opposite of the Thing had significance or meaning to me. And without meaning I spiraled into depression as I was caught in the grip of adversarial paralysis.

The only way out of this was to admit that what I was doing wasn’t working for me. I began to observe others who appeared happier, more focused and more creative (in their artistic, professional, spiritual and/or emotional lives) than me. And this included the “hippie-dippy-shitty-airy-fairy brigade” – a group of people I was used to criticising and (yet again) defining myself in opposition to. My ego protested, but I remonstrated with it that, up till now, its decisions had been isolating, deflating and unhealthy – in fact un-inspiring (inspire: to fill with an animating, quickening, or exalting influence).

I did a lot of “fake it till you make it” which ironically is a state of aligning yourself against someone else’s norm, hardly an adversarial stance; the difference being that I had to still my shrieking ego. Over time I found my own meaning and significance. The key? To lay aside ego. My meaning? That is not relevant to you as it is my path and my journey, my baggage, history and personal make-up. Your meaning will be uniquely your own.

In freeing myself from defining myself “as X” and “as NOT X” I have managed to step over the fundamentals of right/wrong, which as a social anthropologist I know to be severely culturally determined – no absolutes! (Cf. postmodern relativism) Instead of acting one way or the other in re-action to a moral duality, I now choose to act in accordance with my personal meaning; a meaning that is continuously fed by an indefinable thing that can only be know experientially through practice, study, integration and in-corporation (in corpore – in the body) of both and through putting aside egoic desires to be the same as/better than/different to XXX.

I guess you might define it as a life study in Becoming; I hesitate to say of “Being” – that potentially stagnant and anti-cosmic state of “I am that I am”. Instead I become Atum, self-engenderer from the primal chaos, bridge between what is “not” and what “comes forth” in a process of continuous unfolding.

And that’s another point: the path unfolds as I Become. Defining myself against the moral landscape around me at any particular moment belies the truth of existence. It places a premature and deceptive full-stop against a life that should at any point em-body the pregnant sentiment of dot-dot-dot … to be continued …

©StarofSeshat 2016

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Remembering …

One night, when I was out for a walk, I saw a tree; but I saw more than the tree. For a moment, I saw beyond and through the physical form of the tree into a spiritual realm where a spirit was, whose form manifested on this earthly plane as the tree. This insight showed me clearly that there is a spiritual existence separate from and yet connected to this earthly existence, and that all manner of things on this material plane are but symbolic manifestations of spiritual beings living on a higher plane. The question then arises, which life are we living? The one on this earthly plane or the one on the spiritual plane? Perhaps it is obvious to say, both. But I would also venture to say that the true existence is the one on the spiritual realm and that this earthly existence is merely a reflection of spiritual essence. The values that we assign certain things on this earthly plane are arbitrary and do not necessarily convey the value of the spiritual existence it reflects. For example, some people blame illness and disability on psychic and spiritual sickness. I believe this to be naive and unhelpful. Certainly I can look to my own past and see reason and cause for psychic injury and spiritual ill-health, and these things may indeed contribute to my present day lack of physical and mental resilience; but I think it is overly simplistic to assign these things a cause and effect paradigm. Those things which are difficult, ugly, painful and distressing on this realm of existence may in fact be an expression of an entirely different experience in the spiritual realm. I think it is impossible for us to interpret the spiritual realm entirely accurately while we look through the eyes, both metaphorical and literal, of this material world. Material values change depending on the epoch and the culture, whereas I believe that spiritual values are eternal. Therefore, interpreting the eternal through the lens of something temporal can only lead to distortion and misunderstanding.

So when it comes to my own spiritual journey, I must not get too distracted by the material existence around me. My spiritual self must stand strong and resilient irrespective of my changing material fortunes: whether I am homeless or a millionaire, my spirit can remain unaffected because neither state affects my true nature, which is that of spirit.

It is all too easy to become affected, and in fact crippled, by the vicissitudes and material trappings of a so-called, seeming spiritual life on this earthly plane. I can be swayed by individuals and groups, not least because my genetic heritage is that of a social primate which seeks the safety of a group. And yet in general, I will judge the group by material standards such as are they nice, are they cool, do they attract a lot of attention, how are they perceived by other people, do they seem to be elitist and therefore desirable to be a part of? Even the outsider seeks to belong by classifying himself as an outsider… like all the other outsiders with whom he identifies. Certainly one must walk the spiritual path ultimately alone: in the dark night of the soul one stands alone and naked before the immensity of existence and the infinity of spirit (whether one defines this as god, gods, or whatever). I often find myself caught up in the trappings of spiritual materialism, only to find that when that dark night falls, I stand weak and brittly rigid ready to snap under the weight of darkness. And this is why I have to keep turning my eyes back to the spiritually eternal, as imperfectly as I perceive it, in order to reconnect with my true origin and the being of which I am a reflection on this earthly plane.

Consequently my spiritual study comprises the examination of symbolic pathways that guide me back and forth, to and from, the spiritual source to the material emanation, from Kether to Malkuth. During the sleep of this earthly existence, it would be easy to lose oneself in dreams and forget to wake up. Part of my spiritual life is a process of remembering where I came from and where I shall return to, tracing the paths of the micro-map of the soul and the macro-map of all of existence which will return me ultimately to the prima materia.

©StarofSeshat 2015


What is a pagan?

If you wish to copy this text, please link back to this blog and accredit me, the author. Thank you.

Nb: If you find two pagans who agree, you haven’t found two pagans! 😉

What is a Pagan?

A pagan is person who practises a spiritual path; he or she follows either an established tradition under the “Pagan” umbrella or takes aspects of paganism, which are meaningful to him or her, and creates a way of living. A pagan is not somebody who only worships once a week or at special times in the year; a pagan path embraces all aspects of living and is a philosophy as well as a spirituality.

So what comes under the “Pagan” umbrella?
There are innumerable pagan paths: some draw on native religions such as the traditions and beliefs of Native Americans; some look to history and “re-kindle” Greek, Roman or Egyptian mythologies; then there are the neo-pagan religions of Wicca and the eclectic lifestyles and approaches of Green Witches, Hedgewitches and Kitchen Witches. There are Discordians and the followers of the Feri tradition, modern-day neo-shamans, magickians, wizards and witches. But not every pagan is a witch!

Pagans can be monotheists (believing in one god or goddess), polytheists (believing in two or more gods/goddesses), polyentheists (believing that god/goddess exists in all things) or even atheists (no belief in a god/goddess).

Paganism can (although does not have to) incorporate occult studies, and indeed some occultists would not describe themselves as pagan, although some definitely would. The occult world includes Thelemites (who follow the religion/philosophy of Aleister Crowley), Satanists (Satanism as created by Anton LeVey in the 1960s), Luciferians, Gnostics, Qabbalists … the list is virtually endless.

Isn’t it a bit vague having so many different paths under one word?
Yes and no. It can appear vague and confusing when you first approach paganism, but once you start learning, studying and exploring you will be overwhelmed with the richness both of paganism and the diversity of the people attracted to it. One thing is key amongst pagans: to accept the path that the other person walks. There is no preaching and there are no attempts to convert people. We are happy to be who we are, and we rejoice in seeing other people be who they truly are. Human diversity is celebrated within paganism!

Is paganism a cult?
No, paganism is not a cult. There is no one figure who commands all pagans. Even though there are occasionally oddballs proclaiming that they are, for example, King or Queen of the Witches, this is something rejected by pagans and usually cause for much hilarity.

We abhor bullying and coercion in any area of life and this is something that goes very much against the Pagan Path. To reiterate the previous answer: There is no preaching and there are no attempts to convert people. We are happy to be who we are, and we rejoice in seeing other people be who they truly are. Human diversity is celebrated within paganism!

The word “cult” is often used as a slur word to disparage someone else’s religious or spiritual beliefs. Often people using the word “cult” have their own agenda of conflict and negativity, rather than a true desire to promote spirituality and personal growth.

Are pagans devil worshippers?
The majority of pagans do not believe in the devil; Satan or the devil for them is a construct of Judeo-Christian religions and mythology. There is a lot of confusion in this area as the pagan image of, for example, Pan (who is the god of nature, hunting and revelry) has been subsumed into Christian culture as the epitome of “what the devil looks like”. Pan is by no means an evil god, and many pagans would even dispute the existence of evil itself, but would say that “evil” is energy just as “good” is energy: a gun is only a piece of metal until the gun-holder decides how to use it. This is a key point within paganism: there is no doctrine telling us what is wrong or right. We each carry a heavy responsibility as to how we use this “moral energy”. It would be easier if we were told what to do, but instead we have to cultivate self-awareness, respect of others, sensitivity to the environment, a knowledge of cause and effect and make our decisions bearing all this in mind within our spiritual framework.

Are pagans witches?
Some pagans are witches, but the majority are not. Many pagans do not practise witchcraft or spellwork. Witches can come in many guises: some are Wiccans, some Dianic witches, Green Witches, Hedgewitches, Kitchen witches, etc. Traditional witchcraft and Voodoo even draw on the spellcraft of Pennsylvanian Christian pow wow magic. Witchcraft is like a river with many tributaries feeding it – some of which lead to surprising sources.

What is a pagan ritual?
The answer to this will depend very much on which tradition you choose to work with. A pagan ritual in general will aim at focusing the energy of the person or participants (if it is group work); this energy can be drawn from themselves or from any of the Five Elements: Earth, Air, Fire, Water and Ether/Spirit, for example. Sometimes the energy is focused on sending healing to people, or on blessing the group, reconnecting with deity or many other things.

Rituals can be either in a group or worked individually. Rituals can be as elaborate or as simple as you wish. The main point, however, is to learn the basics and for that there are many good books and (through the Herefordshire Moot) willing people to teach and advise you.

Do pagans believe in Jesus?
Some do and some do not. Many pagans believe in a wide variety of higher beings. Jesus is one of these beings for some pagans. Some believe he was a great spiritual teacher, but not a god. Some have no feelings about him at all.

Who is the pagan god?
There is no single pagan god. As mentioned before, some pagans believe in one god or goddess, some believe in two or more and some believe in none. It depends on the tradition you are called to work with.

What do pagans do?
Pagans are just like anybody else. You will find pagans working in industry, in the military, employed, unemployed, well, sick, happy, sad, divorced, married, hand-fasted (pagan marriage) and other. Most pagans will work around the pagan year honouring the equinoxes and solstices, marking the new moon and full moon. Some will do elaborate rituals in groups or on their own, some will do nothing more than light a candle and internally connect with what is important to them.

Do pagans pray?
Some pagans pray in what would be recognised as a “traditional way”, others use forms of meditation, drumming, chanting or dancing. There are many ways of connecting with deity and pagans are pragmatic in that, if it works, they’ll try it!

Where are the pagan churches?
Most pagans would say that their church is Nature and that She is where they worship. Others might say that when they cast a circle (create a sacred space), that is their church. Since pagans believe that deity is everywhere, however deity is conceived, the idea of a fixed building in which to worship is unnecessary.

How do you become a pagan?
Try firstly to read as much as you can about paganism and its different offshoots. Meet up with pagans. Ask lots of questions! When you feel the time is right, you will know how best to dedicate yourself to your chosen path and deity or deities. Most people begin with a personal, individual dedication. Groups, such as covens (not all groups of pagans are covens), do not usually allow people to join them until they have shown a commitment to studying and learning about that particular path. A moot, however, is a social environment for meeting pagans: you don’t even have to be pagan to come along, just bring your interest and respect for others.

What do I need to be a pagan?
You only need yourself and a sincere interest to learn, a yearning in your belly that this is where you belong, combined with an open heart and mind for your fellow pagans. No one is going to judge you if you step on this Path and decide at a later date it is not for you. Our Paths can be winding ones, and each step teaches us something valuable.

Why do people say bad things about pagans?
People often ridicule what they do not understand. Hollywood has also created many damaging and untrue stereotypes. This is why it is important for people genuinely interested in paganism to inform themselves from reputable authors and to meet up with real pagans. You cannot teach your paganism by watching “Charmed” or “The Craft” or any other light entertainment. Paganism is a spiritual way of living that requires commitment, soul-searching, self-awareness and hard work. Nothing worth having comes easily, but the joy of finding yourself on the right Path with like-minded others can’t be overestimated.

©StarofSeshat 2011


Stop breathing immediately!

A little ritual work this evening, a medium dose of reading and a lot of ritual writing. Good to be back on track after a break of a couple of weeks – too long; I felt the spirits nudging me kindly, but enough’s enough and I don’t want to drag my heels and get a sledgehammer hint over my head that I have been neglecting Them.

A beautiful reunion this evening.

Ritual writing exhilarating as always. Because I find it easier to speak my rituals than to write them, especially if I am adapting from several books, I use a voice recognition software which can be a tad unreliable as I am very soft on my consonants (my German heritage is sadly lacking there).

This evening I was also adapting a meditation written by Ariock Van De Voorde in ATUA (probably the most vibrant and inspiring collection of occult essays in a very long time – more on the book at a later date – if you don’t have it and are interested in LHP or the Voudon Gnostic current, then you MUST buy this book – you snooze, you lose – and there is so much to explore!). The meditation is a method for approaching those hard-to-manage, obtuse passages we all hit against, here specifically in the Voudon Gnostic Workbook, although it could be applied to any occult reading. His advice however was interpreted thus by my voice recognition software as I read from the book:

Once you have either finished a chapter, or encountered a section that you find particularly obtuse, immediately stop breathing [sic].

… a little harsh even by my standards. However, Mr Van De Voorde had in fact merely suggested “stop reading”. Phew. Inhale. Exhale. Phew. I shudder to think how often I would have to cease breathing otherwise!

So a productive evening. I mastered bullion knots this afternoon and am a quarter of the way through finishing a necklace. Candles still lit that will accompany me into the Land of Dreams, incense still permeating the room … I felt the floor tremble when the spirits came. Beautiful Aakhu. Beautiful Spirits of Hoodoo.

©StarofSeshat 2011


An occult truth

Having read David Starr Jordan’s essay The Philosophy of Despair (which was surprisingly optimistic), I am now reading A Series of Lessons in Raja Yoga by William Walker Atkinson. In a description of the occult awareness of “I”, the author talks of the initiate’s arising sense of self through the Instinctive Mind which is based in certain feelings, wants and desires of the body, representing form and substance; such people use their thinking power purely for the gratification of their bodily desires and cravings. Their “I” is bound up with the senses and with those things that come to them through their senses.

The next stage is when the initiate advances to a higher conception of the “I”, she begins to use mind and reason, passing on to the Mental Plane, where the mind begins to manifest through Intellect. The mind seems more real than the physical self, and at times she is able almost to forget the existence of body.

However, in this stage the initiate is continually confronted with the Unknown. The higher the level of “book learning” the greater this disturbs her.

The tortures of the man [sic] who has attained the mental growth that enables him to see the new problems and the impossibility of their answer, cannot be imagined by one who has not advanced to that stage.

In this stage the mental self is considered a higher partner to the lower companion, the body. There are more riddles than answers. She becomes unhappy.

Such men [sic] often develop into Pessimists, and consider the whole of life as utterly evil and disappointing – a curse rather than a blessing. Pessimism belongs to this plane…

This is where I am at the moment. I am reassured by the encouragement that there is no going back, that once on the Path there is only stagnation or forward movement.

In a suggested meditation on “The Realisation of the I”, the author describes a meditation where the initiate is to focus on the Ego being the Centre of Thought, Influence and Power – once recognised, these qualities will become manifest. This is not about comparing yourself to others or denying the centredness of other people: it is an endeavour to realise that

…YOU are a great Centre of Consciousness – a Centre of Power – a Centre of Influence – a Centre of Thought. And that like the planets circling around the sun, so does your world revolve around YOU who are its centre.

Such realisation is not a mental or intellectual exercise, but a gradual expanding of consciousness through meditation and concentration. This is an occult truth.

©StarofSeshat 2011


Chakras: Visuddha

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Visuddha is located opposite the throat in the neck. The lotus is grey or silver (sometimes a smoky-purple) and has 16 petals. These petals contain seven musical notes, poison and nectar and seven “calls” for the purposes of exorcism, sacrifice, fire ceremonies, self-determination, blessings and exaltations. This suggests the beginning of priestly or occult power.

The chakra is associated with the conquest of the ethereal state of matter and is commonly equated with the expression of creative activity and inspiration, as well as the capacity to receive nurturing, specifically the contact with the inner unlimited source of “grace”.

Energising this chakra may involve devotional practices such as ritual, prayer, chanting,  sound vibration and creative expression.

The god of this chakra is Siva in half-male, half-female form (Adrhanariswara) sitting on a white elephant accompanied by the yellow-coloured goddess Sakini Sakti with four hands. He is master of diverse knowledge; she reigns in the lunar region.

Meditating on this chakra reportedly brings one to the threshold of great liberation.

Visuddha Chakra

Visuddha Chakra

See also

Chakras: Muladhara

Chakras: Svadhisthana

Chakras: Manipura

Chakras: Anahata

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Anahata

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Anahata is located between the two nipples, but sometimes slightly to the right of the sternum rather than directly over the heart.

It is associated with the conquest of the element of air and the sound of cosmic consciousness.

Many spiritual traditions identify Anahata as the primary chakra to be awakened in order to experience spiritual enlightenment: this is the place where upper and lower levels of consciousness energy merge, symbolised by two intersecting triangles. It also links the left and right sides of the body, Yin and Yang characteristics. These two interlinking forms create a cross which symbolically represents integration of these polarities.

Isha is the god of this chakra, seated on a black antelope or gazelle, a symbol of swiftness and air. Isha is endowed with complete yogic power, is omniscient  and omnipresent. He is white symbolising purity. He has three eyes, the third representing samadhi knowledge (right concentration). Meditation on his form banishes fear and strengthens concentration.

The lightning-coloured goddess Kakini Sakti, also with three eyes, is depicted in yellow holding a noose and a skull.  Concentration on her stabilises prana and removes all obstacles to Isha. When Kakini is red, it indicates that her power is being used to control pranic energy; when she is white, she is Isha-consciousness.

Anahata is the 12 petalled vermilion coloured lotus, representing: expectation, anxiety, endeavour, attachment, hypocrisy, infirmity, egoism, discretion, covetousness, fraudulence, indecision and regret. Meditation on this chakra releases attachment to all things the “heart” desires; by withdrawing the senses from worldly things. One is thus able to connect with the experience of bliss. Desires, attachments, expectations and emotions of the heart shut off the natural flow of bliss once it has awakened, and the emotional ups and downs which often accompany the experience of kundalini awakening may be related to the issues of this chakra.

This chakra has been associated with arthritis and respiratory problems as well as cardiovascular and hypertensive illnesses.

Balance in this chakra is manifested through the qualities of compassion, acceptance and unconditional love; imbalance is indicated by insensitivity, passivity and sorrow.

Anahata Chakra

Anahata Chakra

See also

Chakras: Muladhara

Chakras: Svadhisthana

Chakras: Manipura

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Manipura

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Manipura is located above the Svadhisthana opposite the navel.

This chakra is associated with Rudra, a god who represents the destructive principle of the universe (the world of mind). He grants favours and generates fear. The goddess associated with Manipura is Lakini Sakti. She is clothed in yellow and is described as loving the flesh of animals, having a breast covered with blood and fat dripping from her mouth.

The animal symbol is the ram, a sacrificial animal, implying the need to sacrifice passions and other strong emotions. It controls the element of heat and governs the digestive system. It rules the abdominal organs, especially the functioning of stomach, liver and large intestine. It is related to the nervous system above the lumbar region. Meditating on this chakra, in particular on the colour red within it, can help cure abdominal disease.

This chakra is the ten petalled lotus representing: shame, treachery, jealousy, desire, drowsiness, despondency, worldliness, delusion, aversion and fear. Concentration on this chakra engenders a sense of stability and centredness in the being, where the above qualities are acknowledged, mastered and transcended.

Manipura chakra - Lakini

Manipura chakra - Lakini

See also

Chakras: Muladhara

Chakras: Svadhisthana

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Svadhisthana

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Svadhistana is located above the Muladhara, at the base of the genital organ or in the centre of the lumbar region.

This chakra is associated with water, symbolised by a half moon and the god Vishnu, sustaining principle of the universe. It is usually red, sometimes white.

It is governed by the goddess Rakini Shakti (or Sakti); she is dark blue, with three red eyes, a bleeding nostril and four arms. She holds a trident, lotus, drum and chisel.

The animal symbol of Svadhistana is a green sea-monster, similar to a crocodile, representing dominion over the sea and hence the unconscious.

It has six petals representing the mental conditions of: neglect, insensitivity, credulity, suspicion, destructiveness and cruelty, as well as frustration, attachment and anxiety. Physically it governs the large intestines, rectum, kidney, bladder, sexual organ and testes. Imbalance in this chakra can be the cause of sexual problems, diabetes, kidney and bladder problems.

Meditation on this chakra will bring mastery of the elements, and relieve a person of egotistic feelings, petty impulses and desires. It helps to develop the qualities of equanimity and placidity of mind, as well as self-confidence and well-being.

Svadhisthana chakra - Rakini

Svadhisthana chakra - Rakini

See also Chakras: Muladhara

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.


Chakras: Muladhara

Chakras are centres of energy which govern certain zones of the body; they convey energy between dimensions (or planes of existence) and are centres of subtle forces, the generation of prana (energy) and higher consciousness.

The Muladhara is located at the bottom of the backbone between the anus and the testicles or cervix. It is identified with the four-petalled lotus, representing: supreme happiness, innate bliss, the bliss of union and the bliss of bravery, strength or power. It is said to reflect the crown chakra which is why it also conveys an element of bliss.

The Muladhara is associated with Brahman, the creative principle of the universe. It holds the body in its physical form and hence in creation. It is the foundation and support of the chakra system. When functioning correctly, it is associated with security and self-preservation, the element of earth, the colours of orange-red and the sense of smell.

It is symbolised by an elephant with a black stripe around its neck, representing the earthly qualities of strength, firmness, balance and support. Its mandala symbol is a yellow square contained within a circle, and within the square is a blood red triangle expressing sexual excitement.

The Muladhara influences  the rectum, kidneys, accumulation of sperm and the sexual organs, as well as bones, skin, flesh, nerves and hair.

Anger, lust and greed are controlled by meditating on the Muladhara. Grief and depression are signs of this chakra’s imbalance. Meditation on Muladhara also controls attachment to luxury, deception, pride, envy, selfishness. Release of energy in this chakra is often explosive and can lead to feelings of irritability, psychological instability, erratic sleeping patterns, or extreme passion, being overly talkative and easily enraged.

The goddess of this chakra is Dakini Shakti (or Sakti) – the energy of creation. And the kundalini energy is said to lie coiled three times around Muladhara.

dakiniDakini Shakti

See also: Chakras: Svadhisthana

Sat Nam

Seshat

Information source: Energies of Transformation, A Guide to the Kundalini Process, by Bonnie Greenwell PhD.