Radical Forgivness

 “The weak can never forgive. Forgiveness is the attribute of the strong.” ~Mahatma Gandhi

It is clear to me that an important piece of work I must do to let go of the pain in my heart, is to forgive. I carry around anger at others and it makes me the victim. And it makes be continue to be the victim, long after they have probably forgotten about it. I need to let go so I can lighten my heart.

There are many different processes of forgiveness. I have tried simple things like just imagining myself to have forgiven. I have tried deep cathartic process such as writing angry letters, and bashing dolls symbolizing the person. I have also tried a year of therapy to get in touch with my feelings. Each has brought short relief, with the anger eventually returning. I obviously have more work to do in this area.

A beautiful process is set out in a favorite blog Zen Habits.

1. Commit to letting go. You aren’t going to do it in a second or maybe not even in a day. It can take time to get over something. So commit to changing, because you recognize that the pain is hurting you.

2. Think about the pros and cons. What problems does this pain cause you? Does it affect your relationship with this person? With others? Does it affect work or family? Does it stop you from pursuing your dreams, or becoming a better person? Does it cause you unhappiness? Think of all these problems, and realize you need to change. Then think of the benefits of forgiveness — how it will make you happier, free you from the past and the pain, improve things with your relationships and life in general.

3. Realize you have a choice. You cannot control the actions of others, and shouldn’t try. But you can control not only your actions, but your thoughts. You can stop reliving the hurt, and can choose to move on. You have this power. You just need to learn how to exercise it.

4. Empathize. Try this: put yourself in that person’s shoes. Try to understand why the person did what he did. Start from the assumption that the person isn’t a bad person, but just did something wrong. What could he have been thinking, what could have happened to him in the past to make him do what he did? What could he have felt as he did it, and what did he feel afterward? How does he feel now? You aren’t saying what he did is right, but are instead trying to understand and empathize.

5. Understand your responsibility. Try to figure out how you could have been partially responsible for what happened. What could you have done to prevent it, and how can you prevent it from happening next time? This isn’t to say you’re taking all the blame, or taking responsibility away from the other person, but to realize that we are not victims but participants in life.

6. Focus on the present. Now that you’ve reflected on the past, realize that the past is over. It isn’t happening anymore, except in your mind. And that causes problems — unhappiness and stress. Instead, bring your focus back to the present moment. What are you doing now? What joy can you find in what is happening right now? Find the joy in life now, as it happens, and stop reliving the past. Btw, you will inevitably start thinking about the past, but just acknowledge that, and gently bring yourself back to the present moment.

7. Allow peace to enter your life. As you focus on the present, try focusing on your breathing. Imagine each breath going out is the pain and the past, being released from your body and mind. And imagine each breath coming in is peace, entering you and filling you up. Release the pain and the past. Let peace enter your life. And go forward, thinking no longer of the past, but of peace and the present.

8. Feel compassion. Finally, forgive the person and realize that in forgiveness, you are allowing yourself to be happy and move on. Feel empathy for the person and wish happiness on them. Let love for them, and life in general, grow in your heart. It may take time, but if you’re stuck on this point, repeat some of the ones above until you can get here.

 This would work well as a recorded meditation that could be done in 10 minutes for each person who needs to be forgiven. I think part of the reason I have not totally forgiven yet is that I have not worked on forgiveness in a structured way over a significant duration of time.

This may be work I need to focus on for the first quarter of the year. 


Today I am working with the book Radical Forgiveness by Colin Tipping. It is 3.5 hours in the audiobook format.

Here is what I learnt

• It is based on the idea, from a spiritual point of view, nothing wrong ever happens so there is nothing to forgive. 
• Traditional forgiveness is based on the concept of being a victim because something wrong was done to us.
• Radical forgiveness is based on the concept that at a spiritual level we are complicit in bringing about what occurred so that we could grow; we are not a victim but a student.  
• It is important to acknowledge what you world view/spirituality is so that this can fit in with ones paradigm. I related most with paradigm three, and a bit four.This means I might over use my intellectual abilities to understand the process rather than start actually doing the activities. 
•  Every action is an expression of love or a call for love. 
• Need to believe in some overarching intelligence that is working in our lives. 
• This is not an intellectual process, and it this part of ourselves need not be engaged. 
• There is no need to believe in the new paradigm; you can "fake it until you make it".

Key assumptions in the new paradigm 

1. Everything happens for a reason.
2. Things don't happen to us; but for us. 
3. Live is not a random set of events; there is a divine plan. 
4. Need to trust our inner knowing. Surrender to the idea that reality is bigger than we can comprehend. Our spiritual intelligence can know.
5. Our soul has chosen to incarnate into this life to know oneness through experiencing separation. 
6. We have spiritual amnesia until we awaken to the knowledge that we are spiritual beings having a human experiences. 
7. Our spiritual intelligence will keep creating opportunities for us to learn our key lessons so we can awaken to the truth of connectedness. These people who we may have felt harm us are angels in disguise, they mirror for us what we hate in ourselves. If you spot it you got it. 
8. People are mirrors, and life it also a mirror. Look at what is showing up in your life to know your unconscious beliefs. 
9. It just is. There is no right or wrong.
10. The world out there is a projection of the inner world. God is love, and god is in us.
11. We are not just the effect, but we are also the cause. We shape the world. When we trust it and go with it, it works. 

 Activities

The first two activities introduced are:

1. A guided set of questions (done with eyes open or closed) which takes about five minutes. There questions can be found here.  
2. Filling out a worksheet which can be found here. 

The key lesson that came up for me during these activities was the concept of "being outcast from a social group". This is something that others have done to me which I find difficult to forgive.  Colin would argue that I also do this to others and these experiences are mirrors for me to learn from.

I have completed part 1 of the 3 part audio course. To be continued.

Starting small: my weekly practice

My practice for this month:

 

Every morning

• 5min of asana practices
• 5min of pranayama practices
• 5min of heart focused meditation such as chakra shuddhi or Metta Practice

 

A few times a week 

• Cardiovascular exercise (jogging)

Once a week (on Shabbat)  

At least 2.5 hours of any of the following activities;

• Forgiveness exercises
• Compassion meditation
• Journaling 
• Psychology to process past hurts
• Random acts of kindness

Pranayama for Anahata

Below are a list of suggested pranayama practices for Anahata

Kapalabhati

This breathing exercise is used specifically for clearing the chest of tension and blockages. It translates to ‘Cleansing Breath’ and incorporates chest breathing rather than abdominal breathing. Inhalation and exhalation should be short, rapid, and strong. Focusing on your breathing from the heart chakra region opens and balances and opens it. 

How to do it: In a seated position, take two normal breaths. Inhale. When you exhale pull in your abdomen. Repeat this 20 times, keeping a steady rhythm. Emphasize the exhalation each time. Then inhale, exhale completely, inhale fully and hold your breath for as long as you can (comfortably). Slowly exhale.

Source 

Bhastrika (Bellows)

Bhastika consists primarily in forced rapid deep breathing which serves as a basis for many varieties of exercises, all of which may be described by the same name. Although air is forced both in and out, emphasis is placed upon expulsion or explosion of air. A series of such explosions, each following the other in quick succession without pause, either full or empty, may be called "a round." Beginners should limit a round to about five explosions, though the number may be increased to ten, or to any number needed to obtain the desired effect. The desired effects range from increased ventilation, increased blood circulation, increased clearing of nasal passages and increased thinking capacity to overwhelming pacification of all mental disturbances. Please be warned against generating such powerful explosions that the lung tissues will be injured and against extending a series so long as to become dizzy. Comfort, not reckless excess, should guide your motives and manner in doing this exercise.

Although you can breath through your mouth or both mouth and nose, traditionally breathing is limited to either both nostrils or one nostril. The breath-stroke in the rapid succession of breaths may or may not be very deep, but it is customary to finish or follow a round by the deepest possible inhalation and exhalation. A series of normal breaths should occur before undertaking a second round. A deepest possible inhalation and exhalation may, and perhaps should, introduce each round. Some nasal hissing can be expected; avoid unpleasant sound and fluttering of nasal skin surfaces. Although you can stand if you wish, proper performance of this technique is done in a seated position allowing maximum relaxation of abdominal muscles and easy diaphragmatic breathing. Variations include using a full pause after each round, partial glottis closures and alternation of nostrils.
You should exercise caution against the temptation to go to excess in initial bellows experiments. If you have a tendency to push the limit, lie down when doing this exercise if there is any danger of losing consciousness and falling to the floor. Forced breathing produce relaxation and revitalization. Excess may induce dizziness, drowsiness and diminution of consciousness. No harm can come from hyperventilation so long as you are in bed. If you happen to lose consciousness your breathing pattern tend to rectify itself and return to normalcy. Excessive ventilation results in lightheartedness, giddiness or a feeling of floating in the air.

Source

Bhramari (Nasal snoring)

Bhramari differs from the usual mouth snoring in that the lips are closed and vibrations of the soft palate are caused entirely by nasal airflow. Practice mouth snoring first in order to develop some voluntary control over the palate vibration process. Nasal snoring is more difficult. Approach control attempts gradually. The soft palate must be lifted toward the top of the pharynx sufficiently to produced flutter which may be very hard to control. The sound produced is commonly described as being like the buzzing of a bee. Although, in bhramari, one breathes both in and out through both nostrils and produces a snoring, buzzing or humming sound in both directions, expect somewhat different sounds from inhaling, which has a higher pitch, than from exhaling, which has a lower pitch. Bhramari is customarily described as involving rapid inhalation producing a high humming sound like that of a male bee and slow exhalation producing a low humming sound like that of a female bee.


Source

 

Symbology

 The following text is from the book Kundalini Trantra by Swami Santayana

Although most of the tantric texts say anahata is a shining crimson color, like that of the bandhuka flower, my experience is that it is blue in color. It has twelve petals and on each a letter is inscribed in vermilion: kam, kham, gam, gham, anga, cham, chham, jam, jham, nyam, tam and tham.

The inner region is hexagonal in shape, representing the air element, vayu tattva. It is made up of two interlaced triangles, symbolizing the union of Shiva and Shakti. The inverted triangle is the symbol of creativity, Shakti; and the upright triangle represents consciousness or Shiva. The vehicle, located within the hexagon, is a black antelope, which is known for its alertness and fleetness of foot. Above it is situated the bija mantra yam, which is dark grey in color. Within the bindu of this mantra is the presiding deva, Isha (Lord in an all-pervading form), who is lustrous like the sun. With him is the devi Kakini (benefactress of all), who is yellow in color, three-eyed, four-armed, auspicious and exhilarated.

In the center of the pericarp of the lotus is an inverted triangle, within which burns the akhanda jyotir, unflickering eternal flame, representing the jivatma or individual soul. Some of the tantric texts say there is a shivalinga inside the triangle. It is called the bana linga and is like shining gold.

Below the main lotus of anahata is a subsidiary lotus with red petals, which contain the kalpa taru or wish fulfilling tree. Many saints have recommended visualization of the kalpa taru or of a still lake within the anahata hexagon. Upon this lake there is a beautiful blue lotus. You may have seen this symbol because several ashrams and spiritual missions utilize it.

Anahata belongs to maha loka, the first of the immortal planes. Its vayu is prana, which passes through the nose and mouth, and its tanmatra is feeling or touch. The gyanendriya is the skin and the karmendriya is the hands. Anahata chakra represents manomaya kosha, controlling the mind and emotions.

Vishnu granthi, the second psychic knot, is located at this heart center. It represents the bondage of emotional attachment, the tendency to live one's life making decisions on the strength of the emotions and feelings rather than in the light of the spiritual quest. Vishnu granthi is untied as the emotions harmonize and enhance, rather than oppose the spiritual awakening.

It is said that he who meditates on the heart lotus is foremost among yogis and adored by women. He is preeminently wise and full of noble deeds. His senses are completely under control and his mind can be engrossed in intense concentration. His speech is inspired and he has the ability to enter another's body at will.

Attributes of Anahata Chakra

This page outlines extracts from key texts describing the attributes of Anahata Chakra

The following is an extract from the book A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya by Swami Satyananda Saraswati

Attributes

This centre is widely regarded as the centre of consciousness (jivatma) in man. Because of this, many sects say that this is the best place to concentrate during meditational practices. In the Yoga Sutras of Patanjali (3:34) it says: "The Atma is realized by reflection at the heart centre (anahata chakra)." In this context, one can create a mental image at this centre in the hridayakasha (ethereal space at the heart centre), chant a mantra, continually repeat an enquiry about a certain aspect of existence (as in jnana yoga) and many other practices. This centre is so powerful for it is the seat of emotions. These emotions when purified and one-pointed are transformed into devotion. Opening of this chakra produces intense feelings of bhakti. One's emotional or devo- tional power flows in one constant stream, in one direction, transforming the being of an individual. The mind becomes overwhelmingly one-pointed which leads to transcendence.

The anahata chakra is the level where one begins to accept and love everyone and every- thing unconditionally. One begins to perceive that though people and objects may have gross aspects and differences, they are really embodi- ments ofperfection. One begins to love people and the objects of the world for what they are. One begins to accept their nature, with its faults and positive qualities, and to realize that everyone and everything is acting according to its swadharma. All things are performing specific roles, like actors on a stage, in accor- dance with inherent qualities. A lion acts like a lion because it is designed to act like a lion. A stone acts like a stone because it has been designed to be like a stone. A human acts in a specific manner because of the inherent human design. This design is swadharma.

The attributes of a person at the level of understanding of the anahata chakra are described in the Shut Chakra Nxrupana (verse 27) as: "Foremost among the yogis he is ever dearer than the dearest beloved husband of a woman. He is wise and performs noble deeds. His senses are under control. His mind is concentrated and ever engrossed in reflection on Brahman. His inspired speech flows like a stream of clear water . . . "
At the level of the anahata chakra, one begins to become more creative, whether in the field of science, art, music, poetry or whatever. Many of the well-known creative people of the world functioned at this level or higher.

Above this chakra level there is progressively less identification with limited human existence. One starts to transcend individual identi- fication. One's identification expands. This is one reason why the jiva (individual embodi- ment of consciousness) is said to reside at anahata.

The following text is from the book Kundalini Trantra by Swami Santayana

Fate and freewill

In the tantric scriptures it is said that anahata chakra is where the thoughts and desires of the individual are materialized and fulfilled. There are basically two ways of thinking - dependently or independently. Up to manipura chakra the first approach holds true, but once the shakti pierces anahata, the second approach takes precedence.
This means that as long as the consciousness is centered in the lower chakras, you will remain completely dependent on what is already enjoined for you, your fate or destiny. This is called prarabdha karma. Even the awakening of the lower chakras does not make much difference. Once the consciousness ascends through manipura chakra, you become master over some of the situations of life, but you are still influenced and bound by your prarabdha karma. You know that you can escape it, but you don't know how.

The lower chakras belong to the empirical world of body, mind and senses. People who accept their fate as inevitable have not yet transcended rnooladhara and swadhisthana chakras. Manipura is still considered earthly, although it lies at the boundary between mortal and immortal planes. Those who actively shape their own destiny through strength of will channelled in a positive direction, which leads to realization and achievement, are in the realm of manipura.

Anahata chakra is almost completely beyond these empirical dimensions. Here, one realizes that fate is of course real, but still one can go totally beyond its dictates. It is like throwing something into the sky. If you are able to hurl that object right out of the gravitational field, then it will no longer be pulled down by the earth's magnetic forces. Just as a rocket is launched at tremendous speed in order to go beyond the gravitational pull of the earth, so the consciousness is accelerated in anahatato the speed of freewill in order to transcend the pull of latent samskaras.

It is only when you reach anahata chakra that you become a yogi. Up until then, whether you are in mooladhara, swadhisthana or manipura, you are a yoga practitioner. In anahata you become a yogi because you are completely established in yogic consciousness and you depend solely upon the power of your own consciousness rather than on anything that is external or concerning faith.

Wish fulfillment

In anahata chakra, the freedom to escape from a preordained fate and to determine one's own destiny becomes a reality. According to the tantras, at the root of anahata there is a wish fulfilling tree known as the kalpa taru or kalpa vriksha. When this tree starts to fructify, whatever you think or wish comes true.

Ordinarily, we have so many wishes but they rarely assume more than the air of a daydream. However, if they were all to become realities, we would quickly start to question whether we want our wishes fulfilled at all. Most people prefer to depend on fate rather than take responsibility for creating their own destiny, and well they should.

There is a fine story which is often told to illustrate this:

Once a traveller was sitting underneath a tree. He was feeling very tired and wanted to have a drink. So he thought of a clear stream, and immediately he heard the trickle of water flowing beside him. After drinking some water, he thought he would like to have a little food to satisfy his hunger, and that appeared beside him also. Then, as he was feeling tired and thought he would like to rest, there appeared before him a nice bed, and so he went to sleep. The foolish man did not know that he had come to rest beneath the wish fulfilling tree. In the evening when he awoke, the sun had already set and night had fallen. He got up and the thought came to his mind: 'Oh, it is terribly dark, perhaps the tigers will come and eat me', and so they did.

This is what can happen to anyone who awakens the wish fulfilling capacity without sufficient preparation. If the consciousness awakens in anahata, but you do not know the powers of your mind, or you possess negative, pessimistic attitudes, dark approaches to life, apprehensions, fears and many other negative mental tendencies, then you will immediately fall prey to them. If this happens, you risk the possibility of falling back from anahata. And if you fall from anahata, there is hardly any chance of making a second start. To avoid a downfall at this point, it is necessary to always remain as alert as the antelope, which is sensitive to each and every sound. The antelope is the vehicle of anahata for this reason; it is not the symbol of restlessness, but of alertness.

When whatever you wish for comes true, this makes you very happy, but at the same time, it is necessary to constantly analyze your attitude towards yourself and others. You have to be very careful of doubting thoughts. For example, if you develop a few palpitations of the heart and think: 'Perhaps I am developing angina pectoris', or a pain in the abdomen and think: 'Now I have appendicitis or gall bladder disease', such thoughts may bring many problems and disorders in their wake. You must also guard against doubts concerning others: 'Maybe that man is my enemy', 'My son is sick, maybe he will die', 'My friend has not contacted me, he must have had an accident'. It is important to have a firm and alert control over the mental tendencies and fantasies of the mind.
All sorts of thoughts concerning the body, children, wife, family, monetary, social, economic or political situations come to us all the time. If kundalini is asleep, these thoughts have no power, but when kundalini awakens in anahata chakra, all these thoughts suddenly become realities. Unless we are ever alert at this stage we will place our own destructive hand on our head.

In the tantric text Saundarya Lahari, this wish fulfilling process is aptly described as the chintamani, or wish fulfilling gem. Here chinta applies to the 'process of selective thought' and mani means 'jewel'. Therefore, chintamani means the 'jewel of correct and positive thinking'. In this text, anahata is described as the garden of the devas. At the center is a small divine lake inside which is the chintamani. It is not necessary to obtain this jewel; as long as you can realize your proximity to it that is enough, then whatever you think comes true.

Develop a new way of thinking

When anahata chakra blooms and awakens, you must have very good sangha, associations. You should never associate with people who depend on their fate. Rather, you should always associate with those who depend on faith. You must have unswerving faith in the power of your own will. Even in the face of tremendous odds, be unflinching. Then you will succeed. Willpower is never the outcome of suggestion. If you are ill and you say a hundred times, 'I am well, I am well, I am well...', this is called autosuggestion. It is not will. Will is something more than this. 'Even if my son is suffering from the worst disease and medical science has declared that he is about to die, I know he will not.' This is how you have to think and use your will.

The first preparation, therefore, with regards to awakening anahata is to change your entire way of thinking. If you are the type of person whose thoughts and wishes often come true, even when conditions seem to be opposed to that outcome, then it is necessary to develop a certain amount of caution along with a new way of thinking.
You must become extremely optimistic and positive, always full of hope. You must never dwell in the negativity of the mind. Physically, mentally and spiritually, you must be completely at peace with yourself, with people outside and with the whole community at large. Though the world is full of conflicts, contradictions and deep animosities, you have to always feel deep peace throughout your being. Never be negative about any situation in life. Even if you meet a murderer, hopeless gambler or a debaucher, to you he is a good man. Every situation is a good one for you and the future is always bright. In all circumstances this must be your attitude. It makes no difference whether you are amidst poverty, suffering, disease, conflict, divorce, emotional crises and discord. It is all part of the good, therefore you accept it.

You have to think only one thought resolutely, 'The whole world is in me', or 'I am in everyone'. When you are able to develop this universal sort of attitude, the kundalini will shine forth and pierce the fifth chakra - vishuddhi, the center of immortality. This is the importance and significance of anahata. Perhaps the best mantra for the heart center is Оm Shanti. 'Om' is the universal cosmic vibration which permeates the whole creation and 'Shanti' means peace.

Love without expectations

Anahata chakra awakens refined emotion in the brain and its awakening is characterized by a feeling of universal, unlimited love for all beings. Of course there are many people in the world who practise kindness and charity, but they have selfishness. Their charity is not an expression of anahata chakra and spiritual compassion, it is human compassion. When you have human compassion you open hospitals and feeding centers or you give clothing, money and medicine in charity, but that is human charity.
How can we tell the difference between human charity and spiritual charity? In human charity there is always an element of selfishness. If I want to make you a Hindu by giving you things, this is a manifestation of human charity. Or if I want to make you my followers I can show you great kindness, but that's human kindness. However, when anahata awakens all your actions are controlled and ruled by unselfishness and you develop spiritual compassion. You understand that love does not involve bargaining; it is free of expectation.

Every form of love is contaminated by selfishness, even the love you have for God, because you are expecting something from him. Perhaps in this world, the love with minimum selfishness is a mother's love. Of course it is not totally unselfish, but because a mother's sacrifices are so great, her love has minimum selfishness.

The qualities of anahata chakra can be awakened by many methods. The symbol of anahata chakra is a blue lotus, and in the center are two interlaced triangles. This lotus represents the opening of man's heart. Music, art, sculpture, literature, poetry, all these are important aids to the development of anahata chakra. And when anahata opens, your understanding of all beings changes a lot. There is a story about it.

In India there is a traditional pilgrimage in which sadhakas go north to the source of Ganga, take some water from there and carry it across the continent to South India. Here they go to a temple and pour the holy water over a shivalingam. The distance they have to cover in this pilgrimage is almost 3,000 miles.

Once a saint had almost completed this pilgrimage and he was carrying a container full of Ganga water. As he entered the precincts of the temple where he was to bathe the shivalingam, he found a donkey which was desperately pining for water. Immediately he opened his can and gave water to the donkey. His fellow travellers cried out, 'Hey, what are you doing? You have brought this water from such a long distance to give bath to Lord Shiva,

and here you are giving it to an ordinary animal!' But the saint didn't see it that way. His mind was working at a different and much higher frequency.

Here is another example: Once Lord Buddha was going for an evening walk. He came across an old man and he was greatly moved by the sufferings of old age. Next he saw a dead person, and again he was moved very much. How many times do we see old men? Are we moved like he was? No, because our minds are different. Awakening of a chakra alters the frequency of the mind and immediately influences our day to day relationships with people and our surroundings.

Love overcomes ego

Anahata chakra can be aroused and awakened by the practice of bhakti yoga, in which there is no place for egotistical consciousness. Your devotion can be for God or guru. It is easy to practise devotion to God because he does not check your ego, or even if he does, you don't know it. But when you practise devotion to guru, the first thing he does is 'egodectomy.' So when you direct your devotion to guru, you have lots of difficulties. If you only meet your guru from time to time, the problems are invisible, but if you live with him, the problems are greater. Therefore, many people think it is safer to have a guru who is no longer living.

Not only is ego an obstacle on the spiritual path, it is also the greatest barrier to harmony and cordiality in family and social life. Therefore, in order to treat the ego there are two very important paths. One is karma yoga and the other is bhakti yoga. Ego can never be removed by intellectual persuasion. It can never be subdued or eliminated unless you develop the highest form of love. Just as the sun removes darkness, love removes ego. These two can never coexist.

So, in order to induce anahata awakening we should definitely practise bhakti yoga.When kundaliniis established in anahata there is absolute devotion and even a confirmed atheist will change. However, awakening of anahata is not only a way to God or guru, it is also a way to complete unity and harmony in family life. Therefore, in India, most Hindu women are initiated into bhakti yoga at a very young age. When they are four to six years old they are taught to practise devotion to Lord Shiva, Krishna, Rama, Vishnu, Lakshmi, Durga and so on, because it is easier for women to develop anahata chakra. For this reason women are also told to use anahata as their center for meditation, whereas men are generally advised to concentrate on ajna chakra. Anahata is the seat of human love and the seat of divine love. They are not two things, they are one and the same.

Psychic propensities of anahata chakra

Prior to the awakening of anahata there may be frequent pain in the chest or irregular functioning of the heart, such as accelerated pulse. However, rather than feeling ill, one feels healthy and active and requires little sleep. One obtains complete emotional balance and the ability to communicate externally as well as internally. Voices or sounds coming from other realms may be heard, and buzzing or humming sounds and the music of a flute may be experienced.

The sadhaka may become an inspired poet, artist or singer. He may manifest clairvoyant/clairaudient or psychokinetic ability, or he may be able to conquer people by the immensity of love he emits. A person who is in anahata is generally very sensitive to the feelings of others and his sense of touch is strongly developed. He also has the ability to heal others, either by touch or by generating his own spiritual energy to other people in order to effect curative changes. Many people who perform miraculous healings do so through the agency of anahata chakra.

With anahata awakening one develops non-attachment to worldly things and a constant feeling of optimism, understanding that good and bad coexist, but there is also a world beyond this duality. After ridding oneself of attachment, the mind becomes relaxed, free and peaceful. And with the discovery of true freedom, pleasures of dualistic life become meaningless.

Anahata Shuddhi

 Below is an outline of the practice Anahata Shuddhi from the book A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya by Swami Satyananda Saraswati

ANAHATA SHUDDHI 
(PURIFICATION OF ANAHATA) 

The method of locating the anahata chakra and kshetram is called anahata shuddhi - the purification of the anahata. It is veiy simple and the procedure is as follows.
Sit in a comfortable pose.
Hold the back straight, but without strain. Close the eyes.
Be aware of the expansion and contraction of the chest as you breathe in and out.
Feel as though the breath is being pulled in and out at the chest (anahata kshetram) as the chest expands and contracts.
As you breathe in, feel the breath being pulled from the anahata chakra trigger point in the
spine through the anahata kshetram and outwards in front of the body.

As you breathe out, feel the breath being pushed inwards through the anahata kshetram to the anahata chakra in the spine.
Try to feel the exact locations of the chakra and kshetram.
Continue in this way for about 10 minutes. Then synchronize the mantra Aum with the breathing process: Aum with inhalation and Aum with exhalation.
Feel the breath and the mantra piercing the chakra and kshetram in the same way as already described.
Continue in this manner for the time that you have assigned for the practice; at least 10 minutes is recommended.

Integration with Ajapa
In this topic we have described ajapa stage 3'. As the breath moves up and down between the navel and the throat, feel the piercing of the manipura and anahata kshetram. With practice this will become very distinct.

Asanas to Open the Heart Chakra

Fish Pose

Bridge Pose

Sphinx Pose

Below are collection of asanas which open and stimulate the heart chakra...

 

Eagle Pose

Reclining Hero

Cat Pose

 

 

 

Camel Pose