| Manipura Chakra|
|[3.1] Introduction to Manipura Chakra and Form|
|[3.2] Sound Meditation of Manipura Chakra|
|[3.3] Techniques & Effects Of Meditation|
|[3.4] Behavioral Characteristics of Manipura Chakra|
|[3.5] Yes, I would like to experience Manipura Yoga Meditation|
|[3.6] More about Manipura Chakra|
|[3.7] Manipura chakra from other traditions and other names of Manipura Chakra|
The ego develops in the third chakra with the desire to be powerful is dominating Manipura is a city of jewels and the owner is like King. Rudra destroys this false identity and the ego by destroying the world. The ego does not want to die but Rudra shows that death is only a change. Change is eternal and happens in body at all times.
The Yogic Siddhi of entering into another body (par-kaya-parvesh) is obtained by a yogi who meditates in presence of fire element. Intense spiritual discipline Tapasya comes from the root "tap"which means temperature or to get heated by fire. Fire is purifier and tapasya makes one pure. Egotism is overcome and one acheives the power t create and destroy the world. The beej mantra RANG increases the fire of Yoga (yoga agni) and gives the yogi ability to walk on fire and play with fire.
Meditation on third chakra ends indigestion,constipation and all problems of intestinal region. The fluidity of second chakra assumes the form of practicality.
The third chakra is governed by sun which rules over intellect like moon rules over psyche.
Fantasies are converted into practical devices. Through intellectual development,one achieves control over speech and can express ideas very effectively,giving one power to command.
Kundalini-Shakti as revealed in Manipura Chakra is also named by Gorakhnath as Madhyama-Shakti, indicating that this also is only an intermediate stage of the self-revelation of the essential character of Shiva-Shakti. But even at this madhyama-stage, Kundalini-Shakti confers all kinds of supernatural powers (sarva-siddhida bhavati) upon the devoted yogi, whose psycho-vital energy is concentrated upon Her in this plane. The yogi then acquires the power of changing his physical body into any form at his pleasure, of transforming one material thing into another, of making his existing body lighter than air or heavier than a mountain or invisible to others’ eyes or capable of passing from one place to another on the aerial path by the mere exercise of his will, and so on. But the acquisition of such supernatural powers is not the ideal of yoga. It is only a passing stage. A yogi must transcend this stage and ascend to higher planes. Intoxication with such powers is a formidable hindrance in the way of further progress to higher stages of enlightenment.
The difference between the nature and the degree of the spiritual enjoyment of one plane and those of another can not of course be understood by any person living and moving and having his being in the normal physical and sensuous plane of experience by means of any amount of subtle intellectual reasoning or any stretch of imagination. Yogis who attain experiences of those higher planes can not also make them intelligible to the men of the lower planes by means of verbal descriptions. Nevertheless, many yogi-teachers have, with the help of various kinds of similes and metaphors and poetic imageries, made some attempts to give vague and inadequate ideas about their inner experiences for the benefit of earnest truth-seekers, who might in the light of these descriptions feel the urge to advance in this path and subject themselves to the necessary discipline under proper guidance with the purpose of being blessed with similar experiences.